THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES

 
 TREATISE 
 
 O N 
 
 . 
 
 VIRTUE 
 
 AND 
 
 HAPPINESS. 
 
 / 
 
 B Y 
 
 THOMAS NETTLETON, M.D.andF.R.S. 
 
 The THIRD EDITION, 
 
 Corrected and very much improved by 1 
 the AUTHOR. 
 
 Reftius hoc eft : 
 
 Hoc faciens vivam melius ] fie dulcis amicis 
 Occurram. HOR, 
 
 LONDON: 
 
 Printed for J.PAYNE, and J. BOUQJJET, 
 in Pater-nofter-row. 
 MDCCU.
 
 
 67 
 
 P R E F A C E.'S t 
 
 1751 
 
 IH E fubftance of what is con* 
 tained in this booky was pub- 
 fome years ago ; and the fa- 
 vourable reception it met with, from 
 fome perfons whole judgment ought 
 to be valued, has occasioned its being 
 offered to the public a little more at 
 large; and as it now exceeds the 
 bounds of a LETTER, the title is al- 
 tered to that of a TR E AT I S E. 
 
 IT contains only a few obfervations 
 on HUMAN NATURE, with fome obvi- 
 ous reafonings thereupon. Whether 
 the obfervations are true, and the 
 reafonings juft, muft be left to the 
 judgment of every candid and im- 
 partial reader : it appeals only to 
 COMMON SENSE; and as it is copied 
 from nature and from the greateft 
 matters, it pretends to no more than 
 to ferve as a key or introduction to 
 what has been written by the moft 
 celebrated authors on this -fubjedr.. 
 
 THE 
 1299889
 
 ii PREFACE. 
 
 THE matter itfelf is certainly of 
 fome importance ; and whoever will 
 beftovv a little pains and attention up- 
 on it, will find that his labour is not 
 loft: 
 
 .ffique pauperibus prodeft, locupletibus zque j 
 ^Eque negleclum pueris fenibufque nocebit. 
 
 HOR. 
 
 THERE are none but who would 
 defire to pafs through the world as 
 eafily as they can, and to give them- 
 felves and others as little trouble as is 
 poilible : and how we may learn to 
 do this, and alfo obtain the greateft 
 and moft lafting pleafure, is the SUB- 
 JECT of the following enquiry. It 
 has not, or at leaft would not have, 
 the air of a formal leffon of inftruc- 
 tion; but only confiders how every 
 man may be a proficient of HIMSELF, 
 if he is willing to be at the pains. 
 . BUT, as we own, that the method 
 propofed is attended with fomeprefent 
 trouble, and requires fome degree of 
 SELF-DENIAL j it is not to be expected 
 
 that
 
 PREFACE. iii 
 
 that it will pleafe: yet, furely, it 
 were to be wiflbed, that every man, 
 inftead of amufing himfelf with mat- 
 ters foreign to his purpofe, would 
 employ a little thought and care to 
 underftand himfelf; and ufe fo much 
 
 of that HOME PRACTICE which IS 
 
 here recommended, as would-be fuf- 
 ficient to regulate his pailions, and 
 direct his aim to the higheft good ; 
 ftriving to make himfelf honefl, rather 
 than fet his heart wholly upon being 
 rich, or engage in any other vain 
 purfuit. 
 
 THIS is all that is contended for ; 
 and this, it is fhewn, would be much 
 for the advantage of every individual, 
 as well as that of the public : for if it 
 could be accomplifhed (as it appears 
 to be no impoilibility), it would have 
 a happy influence in general. There 
 would then be no caufe to complain 
 of bribery and corruption, nor of 
 faction and fedition ; but it would 
 reform all abufes, and work a won- 
 derful
 
 iv PREFACE. 
 
 derful change in all orders and de- 
 grees of men. 
 
 BUT not to dwell upon a thought fo 
 vifionary and romantic: though we 
 are not to expert that all men fhould 
 be abfoluteiy good and virtuous, v yet 
 they might perhaps approach nearer 
 to it, if they could be convinced that 
 it is their INTEREST ; and not only fo, 
 but their higheft PRIVILEGE : that to 
 be virtuous, is the only way to be 
 happy and free; whereas the contrary 
 courfe leads to certain mifery and fla- 
 very. And it will avail but little to 
 employ fo much artifice and addrefs 
 to obtain things of fmall value, while 
 the chief enjoyments are neglecled : 
 nor can we with any tolerable grace, 
 boaft of our excellent conflitution, 
 and that v/e enjoy civil liberty in fo 
 great perfection, if at the fame time 
 we are really ENSLAVED in a moral 
 fenfe, and can fubmit to undergo a 
 fervitudemore wretched and ignomi- 
 nious than is endured under the moft 
 abfolute rulers, THE
 
 THE 
 
 CONTENTS. 
 
 PART I, 
 
 \ 
 
 SECT. I. /^V F human affection and mo- 
 ^^ tion in general Page i 
 
 SECT. II. That happinefs is the end of all 
 our actions ; with feme coniiderations 
 concerning happinefs and good 17 
 
 SECT. III. How we may err ar.d deviate 
 from our true happinefs 3 2 
 
 SECT. IV. How thefe errors are to be pre- 
 vented 58 
 
 SECT. V. How reafon cannot /always go- 
 vern our motion ; with fome remarks 
 concerning the imperfection of human 
 nature 87 
 
 PART II. 
 
 SECT. I. An enquiry into the various powers 
 
 of affection we are endowed with ; and 
 
 firft, of the pleafures and pains of the 
 
 external fenfes 101 
 
 SECT. II. Of fympathy and focial affection 
 
 jo8 
 
 SECT. III. Of the moral fenfe; which makes 
 us pleafed with every reprefentation of 
 
 virtue,
 
 The CONTENTS. 
 
 virtue, and offended with the contrary 
 
 119 
 
 SECT. IV. Of feveral abilities, which, when 
 joined with a good difpofition, do alfo ap- 
 pear amiable 129 
 
 SECT. V. Of the fenfe of. honour and re- 
 putation j as alfo of mirth and ridicule 
 
 i 3 8 
 
 SECT. VI. Of the fenfe of beaufey in natu- 
 ral fubjecls 147 
 
 SECT. VII. How all thefe determinations arc 
 implanted in our nature, and others may 
 be acquired by cuftom 158 
 
 SECT. VI 'I. A comparifon of all thefe va- 
 rious affections, in order to difcover which 
 are of the greatefl importance 167 
 
 SECT. IX. The focial affections are of the 
 greateft importance 174 
 
 PART III, 
 
 SECT. I. How our feveral paffions ought 
 to be managed ; and firft, in general, that 
 all ought to be moderated and kept in 
 fubjection J 89 
 
 SECT. II. How the fenfual appetites are to 
 be reftrained ; alfo of felf-intereft, or the 
 love of money 198 
 
 SECT. III. How the pleafures of the un- 
 derflanding and of the imagination are to 
 be regulated 204 
 
 $ECT. IV. Of the management of the fo^ 
 cial affections 2 1 2 
 
 SE.CT,
 
 The CONTENTS. 
 
 SECT. V. and VI. Of the fenfe of right and 
 wrong j and how it ought to be governed 
 
 223 
 
 SECT. VII. How the fenfe of honour and 
 reputation ought to be moderated 244 
 
 Recapitulation and concluiion 250 
 
 ERRATA
 
 ERRATA. 
 
 Page 8. line 8. after w, read an. 
 
 37. 1. iz. after ///, for a femicolon put a comma. 
 
 1 3. after nations, for a comma put a femicolon. 
 43. . 17. after proof, put a comma. 
 45. . 27. after *, dele as. 
 66. . ult. fa? Jhould y read our'//. 
 1 1 8. .ult. for fails, read fails. 
 193. . 1 8. after power, dele the comma. 
 19. after obtain, put a femicolon. 
 245. 1. 17. forfpoke, read fpoken. 
 . - 22. for aad, read #//. 
 
 A TREA-
 
 A 
 
 TREATISE 
 
 O N 
 
 VIRTUE and HAPPINESS. 
 
 PART i, 
 
 SECT. I. 
 
 WHEN we would enquire into the 
 fecret fprings and caufes of human, 
 action, we have no other way to 
 proceed but by obfervation and experience ; 
 and by reflecting on what pafles within our- 
 felves, we know that we not only perceive 
 thofe ideas which are in our minds, fo as to 
 difcern the various appearances, and diftin- 
 guifh the feveral qualities and relations of 
 things, but, which to us is of the greateft 
 importance, we are alfo varioufly affected by 
 them, as they give us joy and fatisfadion, 
 pleafure and delight, and thereby promote 
 our HAPPINESS; or elfe occafion grief and 
 difturbance, uneafinefs and pain, and fo far 
 contribute to our MISERY. 
 
 B To
 
 To compare ideas one with another, ancf 
 perceive their agreement or difagreement, 
 and thereby to difcover truth, and improve 
 in knowledge, is the province of the UN- 
 DERSTANDING : but the power to feel plea- 
 fure and pain is fuppofed to be another fa- 
 culty of the mind, and in common language 
 is called by the name of SENSE. This is 
 what all animals are poffeffed of in fome 
 degree, as it diftinguiflies the animal from 
 the vegetable kingdom ; for though fomc 
 plants are called fenlitive, becaufe they have 
 been imagined to have fome degree of felf- 
 motion, yet that is not truly fpontaneous, 
 but purely owing to the mechanifrn of their 
 parts. 
 
 MAN in particular is fufceptible of a vaft 
 variety of pleafures and pains, almoft every 
 impreffion of objects from "without, and 
 every thought and reflection of the mind 
 within, being capable of producing fome de- 
 gree of delight or diflurbance. And the fe- 
 veral modes of grief and joy, excited in us 
 by thefe objects acting upon our fenfes, are 
 called AFFECTIONS or PASSIONS. 
 
 1 PLEASURE is called good, and pain evil ; 
 but .thefe terms are commonly applied to 
 objects : for whatever is apt to raife or ex- 
 cite pleafure in us, is in itfelf, and imme- 
 diately good, as that which may procure us 
 objects of pleafure, is called mediately good, 
 On the contrary, we name that evil, which 
 
 gives
 
 f 3 ] 
 
 gives us pain and difturbance j and that is 
 mediately or confequentially evil, which will 
 procure us any evil, or deprive us of any 
 good. 
 
 THOUGH numberlefs images of things 
 with all their different relations and propor- 
 tions, were perceived by the mind, yet if 
 they were not attended with delight, or un- 
 eafinefs, they would fcarce have any effect 
 upon us, but rather pafs away like a dream: 
 they would leave no more impreffion than 
 fhadows which fly over the fields ; but all 
 ideas received into our minds from the va- 
 rious objects which have any influence up- 
 on us, by ftriking upon fome of our fenfes, 
 or powers of affection, give us either plea- 
 fure or pain ; for whatever it is that pro- 
 duces neither of thefe, is not in itfelf either 
 good or evil, but perfectly indifferent, and 
 of no moment or concern. 
 
 WE are not infenfible to the action of 
 objects which furround us, neither can we 
 be unconcerned fpectators of their ideas and 
 reprefentations : but as the fenfations of plea- ' 
 fure and pain are annexed to the impreffions 
 of objects when prefent ; fo alfo when they 
 are abfent, their images and reprefentations, 
 as they pafs before our view, are attended 
 with an idea, or appearance, a fancy, or 
 opinion of good or evil, arifing from the 
 remembrance of what effect they have had, 
 or the imagination of what they will have 
 B 2 upon
 
 upon .us, by producing in us either pleafure 
 or pain. 
 
 WHEN the ideas of abfent objedls are 
 brought into our view, we are apt to confi- 
 der them with relation to ourfelves, and 
 what operation they will have upon us, 
 when prefent. If we know from experi- 
 ence that any thing has given us joy and 
 delight, the fpecies, or appearance of good, 
 will attend the idea of that object, when it 
 is abfent ; and it will be the fame, if from 
 any caufe we are perfuaded, or if we fancy, 
 or imagine it will give us pleafure, medi- 
 ately, or immediately : whereas, on the 
 contrary, if we remember that any thing 
 has given us pain and difturbance, or if we 
 are porTefled with an opinion, that it will 
 either mediately, or immediately contribute 
 to our mifery, the appearance of evil will 
 be united with that object. 
 
 WITHOUT entering into a nice difquifi- 
 tion concerning the powers and operations of 
 the human mind, we know by experience, 
 that we are not only capable of receiving a 
 fcnfation, but alfo fome fort of an idea or 
 conception of that fenfation may be retained 
 in the memory, when the object is not 
 prefent to the fenfe : and as objects by act- 
 ing upon our fenfes do excite pleafing or 
 difagreable perceptions, fo the ideas of thefe 
 fenfations, and alfo every fancy or opinion 
 of good and evil, by flriking upon the ima- 
 gination,
 
 m 
 
 gination, do alfo affecft us with pleafure and 
 pain j but then the affections produced by 
 thefe reflected appearances, like inverted 
 images, are of the oppolite kind. 
 
 FOR whatever caufes either grief or joy, 
 when prefent, has, when abfent, a quite 
 contrary effect. Thus prefent evil affects us 
 with pain 5 but the remembrance of it, 
 when removed, affords us pleafure : alfo 
 every reprefentation of calamity, from which 
 we are fecure, yields a fecret delight. And 
 as prefent good gives us joy and delight-, fo 
 the lofs, the want or abfence of good, 
 caufes grief and uneafinefs, whenever its 
 idea is prefented to the mind : we alfo feel 
 joy and fatisfaction from the appearance of 
 approaching good, or departing evil, which 
 is called HOPE, as the disturbance we re- 
 ceive from the view of departing good, or 
 approaching evil, is called FEAR : for we 
 do not only regard what we are at this pre- 
 fent moment, but are apt to fuppofe we 
 mall be exifting hereafter, and confequent- 
 ly are concerned for our future irate, as well- 
 as the prefent. 
 
 THE profpedt of being happy in the 
 time to come, gives us prefent delight, as 
 the view of any future mifery neceffarily oc- 
 cafions immediate difturbance. 
 
 THUS there are two different conditions, 
 
 or modifications of affection, which we are 
 
 confcious that we feel alternately ; one is 
 
 B 3 that
 
 [6] 
 
 that of joy and DELIGHT, which we inr 
 duftrioufly feek after 3 judge it to be our 
 right ftate, and when obtained, we endea- 
 vour to preferve it by all the means within 
 our power ; and the other is a ftate of UN- 
 EASINESS and PAIN, which we take to be 
 our wrong ftate, and confequently fly from 
 it, fo far as we are able : one determines us 
 to continue as we are, and the other puts 
 us upon altering our prefent pofture, and 
 incites us to better our condition by a 
 change. 
 
 WHEN a man is free from all uneafinefs, 
 and has no perception of any thing but what 
 is pleaiing and agreable, he is then perfect- 
 ly content with his prefent ftate, and has 
 no inclination nor endeavour but to continue 
 it i but when thefe objects of good, or evil, 
 begin to act upon us, fo as to affect us with 
 uneafinefs, it is then we are put into AC- 
 TION, being necefTarily determined to fhun 
 and efcape, fp far as we are able, every 
 painful and uneafy fenfation, as well as to 
 retain or continue that which is pleafing and 
 delightful. 
 
 THESE different affections of pleafure and 
 pain, which we receive from objects appli- 
 ed to our fenfes, or from the reprefentations 
 of things in the mind, are properly called 
 PASSIONS j yet they are at the fame time 
 motives or principles of action, as they de- 
 the mind to exert its powers, either
 
 frri 
 
 to continue its prefent ftate, or elfe to change 
 its fituation. 
 
 THOUGH this exertion of its powers and 
 faculties is the proper action of the mind, 
 yet thefe affections are the motives and in- 
 ducements to it, and without fuch affection 
 there could be no MOTION ; but if ever it 
 happens, from any caufe, that a man is 
 rendered wholly infenlible, fo as to feel 
 neither pleafure or pain, he is then entirely 
 inactive, and without motion, as much as 
 any inanimate body whatfoever. 
 
 So far as we can learn from experience 
 and obfervation, without being affected we 
 are never moved : fenfe is antecedent to mo- 
 tion j and though there may be fenfe with* 
 out motion, as when the organs are not at 
 our command, yet without fenfe there can 
 be no motion, at lead none that is volun- 
 tary, or which can properly be called our 
 own. 
 
 Bui" we are very certain that we are 
 endowed both with fenfe, and a power of 
 felf-motion ; the firfl informs us of our 
 right and wrong ftate, as the latter enables 
 us to purfue the one, and to avoid the 
 other. 
 
 ALL prefent or approaching evil excites 
 AVERSION, which implies not only the af 
 faction of pain and diflurbance, but an en- 
 deavour to fly from, and avoid it : as ab* 
 fent or departing good occalions DESIRE, 
 ft 4 which
 
 [8] 
 
 which implies not only grief and uneafinefs 
 in the want of it, but an inclination to obr 
 tain and preferve it. 
 
 DESIRE, or averfion, is the vis imprefTa, 
 or the moving force, in all voluntary agents j 
 the one being an IMPULSE, whereby we 
 are driven away from whatever we feel or 
 imagine to be evil, as the other is AT- 
 TRACTION, whereby we are drawn towards 
 that which we take to be good : yet thefe 
 may be reduced to one and the fame, by a 
 different view of their objects ; if we con- 
 fider the abfence of good as an evil, and 
 the removal of evil as a good, they may be 
 made convertible terms. Thus defire of 
 good may be termed averfion to the want 
 of it $ and averfion to evil may be called a 
 defire of its removal. 
 
 THIS force of attraction or repulfion, pro- 
 ceeds from the fenfation of good or evil 
 which is prefent, or from the appearance 
 of it when abfent ; for every idea of ab- 
 fent pleafure, which we want, and are not 
 pofleffed of, is a negative pleafure, or, in 
 other words, it is a real pain ; and the 
 greater the appearance or opinion of the 
 pleafure, the greater will be our uneafinefs 
 in the want of it, and our defire to obtain 
 it. And as averfion to prefent evil, is 
 equal to the fenfe of pain that we feel ; fo 
 fear, or averfion to future evil, that is like- 
 ly to befal us ? will be proportionable to our
 
 [9] 
 
 idea of the mifery which we imagine it will 
 bring upon us. 
 
 HENCE we may perceive, that we are 
 not only influenced by objects which are 
 prefent, and applied to the fenfe ; but alfo 
 that the fancy, and opinion of them, when 
 abfent, or the bare imagination of what 
 has poflibly no real exiftence, may affect us 
 in the moft fenlible manner : and many of 
 our paflions are actually excited by thefe 
 ideas and reprefentations of things in the 
 mind, when our outward fenfes are no ways 
 employ'd ; and it may perhaps be found, 
 that fome of the main fprings of motion, 
 the moft exquifite of our joys and griefs, 
 our hopes .and fears, do proceed from this 
 original, and that affection does very much 
 depend upon opinion. 
 
 EVERY delire and averfion is attended 
 with uneafinefs, which ferves as an impulfe 
 to put us into motion, and without which 
 we mould fcarce move at all, but rather re v 
 main in perpetual inaction. When we ere 
 in a ftate of indifference, the leaft uneafi~ 
 nefs will put us into action ; and when we 
 enjoy fome great degree of pleafure, yet 
 that may not fo wholly poffefs our thoughts, 
 but it may be fometimes interrupted for a 
 few moments, by appearances of abfent 
 things, which will be intruding : yet, be- 
 fore we can be moved out of our prefent
 
 [ 10] 
 
 (ituation, it is neceffary that the force fliould 
 be fufficient to overcome the refinance, or 
 that the defire of fome abfent good, or fear 
 .of fome approaching evil, mould prevail 
 over the fatisfaction of our prefent condition. 
 
 THOUGH the fatisfaction of our prefent 
 condition be not very great, and the defire 
 of fome abfent good be very ftrong ; yet, 
 other ideas coming athwart may excite op- 
 pofite and contrary affections ; and if the 
 defire is balanced by fome averflon to the 
 means of obtaining it, or fear of fome evil 
 that may follow, we mall not be put into 
 motion, but be determined to forbear the 
 purfuit of that good ; nay, though our pre^ 
 fent eftate be exceedingly painful and un- 
 cafy, yet if our averfion to the means of 
 freeing ourfelves from it be greater than our 
 averfion to the prefent evil, we mail be de- 
 term in'd to endure it. 
 
 IN all cafes where oppofite affections mail 
 at the fame time urge us to do, and to for- 
 bear any action, if equal, they deftroy one 
 another, and we remain in the fame eflate 
 as before, otherwife the moft powerful will 
 determine us to change or continue it ; yet 
 thefe contrary incitements will not fail to oc- 
 cafion fome ftruggle; we {hall be driven now 
 this way, and now that, uncertain what to 
 refolve upon; and which way foever our 
 choice may be fix'd, it will at firfl be with 
 
 fome
 
 [ II ] 
 
 fome reluctance, and not without a mixture 
 of regret. 
 
 BUT notwithstanding, we commonly 
 find, that where "various inclinations and a* 
 fections do flrive to move us different ways, 
 pr excite us to different or contrary actions, 
 the ftrongeft will prevail, and the force or 
 eagernefs with which we purfue any good, 
 or fly from any evil, will, in fome mea r 
 fure, be proportionable to the PREVAILING 
 defire or averfion wherewith we are pof- 
 felfed ; for though different appearances may 
 alternately prefent themfelves, fo as to caufc 
 a momentary conflict, and keep the mind 
 for a while in fufpence, even fo far as to 
 create fo much trouble and diffraction as 
 may fometimes occafion the mofl exquifitc 
 diftrefs; yet moft commonly the difpute is 
 foon decided, and the principal uneafinefs 
 that is felt, filences, after a fhort time, and 
 fupprefTes every other paffion. 
 
 FROM all which it will mofl plainly ap- 
 pear, that though the actions of mankind 
 are intricate and various, and it may fome- 
 times be difficult to trace out all the parti-r 
 pular motives that influence us j yet thus 
 much in general we are moft certain of, 
 that how furprizing foever thefe actions m^j? 
 appear, their original is moft fimple and 
 uniform : it is only fome uneafinefs arifing 
 in the mind, from the action of prefent 
 pyilj or from the reprefentation of abfent 
 
 good.
 
 good, or approaching evil ; this is the fe- 
 cret fpring which puts all into motion, 
 rouzes men from indolence and inactivity, 
 and gives rife to the moft renowned ex- 
 ploits, as well as to all others that are lefs 
 regarded. The common labourer would not 
 toil for his daily bread, if he was not 
 prompted by hunger, or the fear of want ; 
 neither would the lover purfue his miftrefs 
 with fo much ardour, if the pafiion which 
 glows within his breaft would let him be at 
 cafe. DEC i us would not have devoted him- 
 felf to deftrudtion, if he had not been ftimu- 
 lated by a generous love to his country ; he 
 could not be eafy in all events j the public 
 happinefs was what he earneftly wifhed for, 
 and the ruin of his country was an evil 
 which he dreaded more than death. 
 
 NOR would ALEXANDER have taken fo 
 much pains to conquer the world, if he 
 had not been animated by another, no lefs 
 powerful, paflion, which was the love of 
 FAME : honour and applaufe affected him 
 with inexpreffible delight, and this he 
 thought was to be obtained by conqueft. 
 Jt was glory which the young hero mod 
 ardently defired ; nor would he have pur- 
 faed it through fo much toil and hazard, if 
 he could have been eafy without it. 
 
 BUT though the appearance of abfent 
 good ftrikes the mind with a fudden un- 
 eafmejfs, which moves us to feck after, and
 
 obtain it; yet it is not requifite that the 
 painful fenfation mould always accompany 
 the idea : for afTurance of obtaining what 
 we delire, foon removes the uneafinefs, and 
 converts it into pleafure, though the mo- 
 tion at the fame time may ftill perfevere : 
 or if there is only a probability of gaining 
 what we have in view, that infpires us with 
 hope, which is a moft pleafing affection, 
 and takes off very much from the uneafi- 
 nefs of defire: but if we apprehend a great- 
 er probability of being difappointed in what 
 we aim at, this fills us with anxious fears, 
 and very much increafes our disturbance. 
 
 IN like manner all prefent evil affects us 
 with pain, and every view of approaching 
 evil neceflarily gives us uneafinefs, which 
 moves us to fly from and avoid it ; yet both 
 the fuffering, and apprehenfion may be al- 
 leviated by a joyful hope that we may ef- 
 cape it, or be fhortly delivered from it. 
 
 BUT if the good is judged to be wholly 
 unattainable, or loft fo as not to be retrieved, 
 or the evil is altogether unavoidable, with- 
 out any poffibility of being delivered from 
 it, this brings us to abfolute DESPAIR ; 
 which puts an end to all our endeavours, 
 as it extinguimes the leaft glimpfe of expec- 
 tation, affording nothing but continual grief 
 and forrow while the idea remains in the 
 mind. 
 
 WHEN
 
 [ : 14 1 
 
 WHEN We are in purfuit of any good, of 
 when we fly from any evil which we ap* 
 prehend to be coming upon us, it is not 
 neceffary that the idea of pleafure, or ap- 
 prehennon of evil, mould be always prefent 
 in the mind 5 becaufe when we are once 
 put in motion, we fhall continue in the 
 fame ftate, till fome new imprefiion pro-* 
 duce a change ; and while the idea is ab- 
 fent, the uneafinefs which it occafions mufl 
 of confequence ceafe. 
 
 FROM whence it is evident, that though 
 the impulfe of defire, or averfion, confifls 
 In uneafinefs ; yet this may be greater or 
 lefs, of longer or fhorter duration, accord- 
 ing to the imprefiion that is made, afe the 
 idea of good or evil is more or lefs in the 
 mind, or as it is attended more or lefs with 
 hope or fear. 
 
 ALL this is advanced upon a fuppofition 
 that the fenfe is always the fame j but it 
 may perhaps be found, that in the fame 
 perfon, at different feafons, this power of 
 affection will vary, and in different perfons, 
 the degrees of fenfibility will be different i 
 They whofe organs are of a more delicate 
 texture, who have- a great quicknefs of 
 thought, and a ready understanding, have 
 generally a more lively and exquifite fenfe 
 of pleafure and pain : they are fooner made 
 uneafy, and confequently more readily put 
 into motion than others ; but then their mo- 
 i tion
 
 tion is more apt to be controuled by oppo- 
 fite impreflions ; and perfons of that tem- 
 perament, are moft fubject to levity, and 
 prone to be fickle and unfteadyj while 
 others, more flow and heavy, do not fo 
 quickly yield to every impulfe ; they are 
 not fo readily put into addon, but then 
 they have more firmnefs and conftancy, and 
 their motion is more perfevering, not fo ea- 
 fily flopped or diverted into another courfe.- 
 Whatever it may proceed from, it is plain 
 to obfervation that fome perfons are in all 
 their motions regular and fteady, fo far as 
 prudence (hall require it, in order to obtain 
 the delired end - y others are wavering and 
 uncertain j whilft many are apt to run into 
 the contrary extreme, to be unreafonably 
 obftinate and inflexible, and when they have 
 taken a refolution will adhere to it with in- 
 vincible rigour. It may alfo depend upon 
 fome difference in the conflitution, that 
 fome are, in all their actions, gentle, and 
 deliberate j while others are fiery and im- 
 petuous. Some are always in high courage, 
 and exceeding confident of fuccefs 5 others 
 naturally timorous, and are apt to be diffi- 
 dent and dejected. 
 
 YET that we may be effectually put in- 
 to motion, and that our endeavours may 
 prove fuccefsful, it is necefTary that the ap- 
 plication of the agent, and the condition of 
 the patient, fhould be fuch, as that the im- 
 
 preffion
 
 t >M 
 
 reffion may not be too faint , and it is no 
 efs neceflary that the idea mould not be 
 too much out of our thoughts ; and alfo 
 that hope mould be intermixed with fear, 
 to make us vigilant and cautious, and to 
 quicken our activity in the purfuit - y other- 
 wife the defire will be apt to languifh, and 
 we mall grow remifs, negligent, and fe- 
 cure ; or elfe be difpirited, and throw up 
 all in defpair : as on the other hand, when 
 the idea of pleafure is too great, or too of- 
 ten prefented to our view, the impatience 
 of defire will be increafed beyond a juft 
 degree, and our motion accelerated, fo as 
 fometimes to be over-hafly, and by leading 
 us into ram meafures, may occafion difap- 
 pointment ; and when we fly from any evil 
 which is apprehended, if the frightful idea 
 is always prefent to the .fancy, our fear and 
 confirmation will be too much increafed, 
 which will make our flight too hafty and 
 precipitate, and difable us from taking the 
 moft proper methods to avoid it. 
 
 SECT.
 
 ['73 
 SECT. If. 
 
 AS nature has furnifhed us with theft 
 powers of affection, and given us 
 flrong defires, which determine us to pur- 
 fue what has the appearance of good j and 
 alfo powerful averfions, which make us fly 
 from what we feel, or imagine to be evil ; 
 and as our aim in every particular action is 
 to efcape the one and obtain the other, fo 
 the fcope and end' of all our motions, the ge- 
 neral aim of our whole conduct is, or at lead 
 ought to be, HAPPINESS. This is what 
 every fenlible thinking creature who allows 
 himfelf the leaft reflection will make the 
 object of his wifh ; and fo far as his powers 
 and faculties will admit, he will order all 
 his actions fo as to gain this invaluable prize 
 called HAPPINESS j which is commonly fup- 
 pofed to confift in being delivered from all 
 evil, fo far as is poffible, and in obtaining 
 the beft and greateft good j or, which is the 
 fame thing, in eafe and relief from pain, and 
 in the enjoyment of the greateft, and moft 
 lading pleafure. 
 
 WE are by nature fo conftituted as to re- 
 ceive many real pleafures, and pains, both 
 from our external and internal fenfes ; but, 
 befides thefe, the removal, or leflening of 
 C a
 
 [ ,8 ] 
 
 a pain, operates as a pleafure ; and the 
 or . diminution of a pleafure, is to be ac- 
 counted as a pain : as in all computations, 
 the fubtraction of a negative quantity, is 
 the addition of a pofitive j and the fubdu&ion 
 of a politive, the addition of a negative. 
 
 MANY pleafures Vhen they ceafe, are 
 fucceeded by uneaiinefs and pain ; as vio- 
 lent pains when removed, do for a time,, 
 by bare cefTation, occafion the higheft plea- 
 fure. 
 
 WHEN we are in poffeffion of good, if 
 that be taken from us, and evil is allotted 
 to our mare, this caufes a more bitter fen- 
 fation of MISERY, than if we had been in 
 a flate of indifference -, becaufe it not only 
 gives us pain, but deprives us of the fore- 
 going pleafure. But when we are oppref- 
 fed with evil, if that be removed, and at 
 the fame time we receive the addition of a 
 good, this produces a more lively fenfe of 
 delight, than if we had before been in a 
 ftate of indolence ; becaufe it not only gives 
 us pleafure, but relieves us from the pre- 
 ceding anguim, 
 
 FROM whence it appears, that in order 
 to be happy, it is not neceflary that we- 
 fhoul ; enjoy only the good, and be 'wholly 
 exempt from the evil. HAPPINESS does 
 not confifl in the conftant enjoyment of 
 pleafure,; without ever feeling any pain; but : 
 in a due mixture, and alternate fucceffion 
 3 of
 
 tm 
 
 of each: a ftate of uninterrupted joy, arwj 
 delight, without any allay of forrow, is a 
 perfect chimera ; and to expect all the 
 fweet, without ever tafting of the bitter* 
 would be moft unreafonable : neither ought 
 we to defire it, becaufe without a mixture 
 of the latter, the former would have no 
 relifh. 
 
 SUCH is the ftate of HUMAN LIFE, that 
 even mifery itfelf feems a necefTary ingre- 
 dient to our happinefs, fince many of our 
 pleafures are only alleviations of pain $ and 
 even thofe which are the moft real, and na- 
 tural, are very much enhanced an J recom- 
 mended by fome antecedent uneafihefs : iri- 
 fomuch that if all pain could be taken 
 away, the pleafures remaining would be but : 
 few, and thofe too fo very dull and iniipid, 
 as to afford but fmall enjoyment : and we 
 Ihould then be reduced to a ftate of perfect 
 indolence, and inactivity. 
 
 PAIN is the fecret fpring which puts all 
 into motion, and if that were away, all 
 action would immediately languim, and at 
 length entirely ccafe : it is alfo a feafoning 
 in life which is abfolutely neceflary, becaufe 
 without it all our enjoyments would be infi- 
 pid, and pleafure would quickly be no 
 more. The more violent our defires,- or 
 averfions are, the fwifter^ and more eager 
 Will our motions be ; and when we obtain 
 what we aimed at, the more intenfe will be 
 Q 2 ih*
 
 [20] 
 
 the fubfequent delight, which refults from 
 the removal of a more grievous, and tor- 
 menting pain. 
 
 BUT though to get free from uneafinefs 
 be the firft ftep towards being happy, yet 
 that feems to be no abfolute gain ; it is 
 only retrieving what we had loft, and all 
 pleafure of that kind can only balance the 
 rnifery that went before : but when, be- 
 fides relief from a pain, we obtain the en- 
 joyment of a real pleafure, this is a double 
 acquifition, and adds fomething to our flock 
 of folid happinefs. 
 
 WHEN both thefe do come united, they 
 very much increafe the value of any fatis- 
 faction, and we may obferve in common 
 life, that whatever is obtained with diffi- 
 culty and danger, is generally very much 
 prized, while another good of equal mo- 
 ment, which is too ealily acquired, like a 
 conqueft gained without refiftance, is often 
 flighted and undervalued. 
 
 BUT though it feems necefTary that pain 
 Should come before pleafure, to introduce 
 it with greater advantage j yet it is highly 
 requiiite the pain mould not be of too long 
 continuance j for MISERY of itfelf can 
 never be the objed: of deiire ; on the con- 
 trary, we fly from and avoid it, as much 
 as lies in our power ; and though we can- 
 not always efcape it, we ftrive at leaft to 
 get rid of it as foon as poffible. 
 
 To
 
 [21 '] 
 
 To be at eafe from pain is always our 
 firft and moft neceflary care ; as it is the 
 firft degree of pleafure, this will always 
 demand our firft and principal attention; 
 and, indeed, without this there can be no 
 fatisfaction, becaufe while we labour under 
 any painful diforder of body, or any con- 
 fiderable difturbance of mind, we are ren- 
 dered almoft incapable of reliming the 
 pleafure of any enjoyment. 
 
 AFTER relief from pain, HAPPINESS con- 
 fifts in the enjoyment of real pleafure ; yet 
 it is not the obtaining the firft fatisfaclion 
 which offers itfelf, which is always fuffi- 
 cient ; but as the pains mould be made as 
 fhort as poflible, fo the pleafures mould be 
 f a lafting, and durable nature, and not 
 only fo, but the beft and greateft we are fit- 
 ed to enjoy. 
 
 FOR, the various delights human nature 
 is capable of receiving, are not all of equal 
 importance ; fome are of an inferior nature, 
 which we enjoy in common with other ani- 
 mals ; others are more exalted, and be- 
 coming the dignity of human nature ; fome 
 are faint and languid, others more lively, 
 and tranfporting ; fome tranfient and mo- 
 mentary, yielding no after- fatisfaclion in re- 
 flection and remembrance; while others are 
 permanent, and lafting, not only pleafing in 
 their immediate operation, but in the con- 
 fcioqfnefs and memory they leave behind 
 C 3 them,
 
 them, which may be faid to yield a moil 
 durable fati:- faction. Yet it muft be ac- 
 knowledged that, fuch is our frame and 
 conftitut on, few pleafures are lafting in 
 their direct and immediate exercife, nor can 
 pur fenfes bear the application of the fame 
 objects for any long time together, but they 
 maft be reliev'd with fomethi^g new, an4 
 repeated after fome intervals of abftinence, 
 elie they grow infipid, dull and tirefome ; 
 fo that to heighten the enjoyment, there is 
 required not only a mixture of pain, but 
 alfo a yaiiety of pleafures fucceeding each 
 Other in their proper feafons. Yet it will 
 certainly very much conduce to our happi- 
 nefs, to enjoy as great a fhare'of the nobler 
 pleafures, as our condition will admit of, 
 and that the inferior kinds mould not en- 
 croach upon thofe of a higher nature. 
 
 WE muft not expect to obtain every 
 thing which may have the appearance of 
 GOOD, but muft be content to forbear the 
 enjoyment of many pleafures as well as to 
 endure many pains, becaufe though what is 
 pt to produce pleafure in us be called GOOD, 
 and that which gives us pain, in any degree, 
 be termed EVIL, yet when we come to 
 eftimate good and evil, we mail find the 
 value lies much in COMPARISON : for, a lef- 
 fer good that deprives us of a greater, is 
 not really, and abfolutely a good, but is 
 rather to be counted an evil : as a lefTer evil 
 
 which
 
 which prevents a greater, is to be efteemed 
 as a good. 
 
 NEITHER can that be juftly accounted 
 as a good, which, though it yields imme- 
 diate .pleafure, yet is fure to be followed by 
 more lafting grief, and forrow ; as on the 
 contrary, that ought by no means to be ef- 
 teemed as an evil, which though it caufes 
 prefent pain and diflurbance, will in its con- 
 fequence procure us greater pleafure. 
 
 THERE are many objects which will af- 
 ford us real pleafure, and fo far may feem 
 to contribute to our happinefs j yet if they 
 hinder us from enjoying greater, or will in 
 .confequence bring upon us greater mifery, 
 it is evident, upon the balance, the lofs will 
 exceed the gain: and confequently, what- 
 ever appearance of good fuch. things may 
 have, they will at lafc be found to be really evil. 
 
 AND as ail worldly enjoyments do con- 
 tain a mixture of good and evil, there are 
 many things which at prefent may -give us 
 . pain, and difturbance, and fo far may tend 
 to make us miferable -, yet if they may be 
 a means to fave us from enduring .greater 
 . pain, or if they will in confequence procure 
 us greater pleafure, it is plain that in this 
 cafe we gain more than we lofe ; and there- 
 fore however fuch things may at firft ap- 
 pear to be evil, yet they will prove in the 
 .main to be really good. Before we can 
 determine concerning the real value of any 
 f thing
 
 thing to our happinefs or mifery, we muft 
 regard not only the prefent, but are obliged 
 to look forward and confider the confequen- 
 ces of things j and if prefent evil will be 
 followed by greater good, we muft own 
 that the latter will overbalance the former 
 when it comes to be enjoyed j and not only 
 fo, but the pleafing expectation may great- 
 ly alleviate the prefent fuffering. Alfo 
 when prefent good will bring upon us 
 greater evil, it will not only be overbalan- 
 ced thereby, but alfo the apprehenfion may 
 imbitter all prefent fatisfaction. 
 
 THE removal of evil, and the acquifition 
 of good, are two great fources of happi- 
 nefs j as the lofs of good, and the pre- 
 fence of evil, are two bitter fountains of 
 mifery ; yet it is not from thefe alone that 
 our delights and difquiets do take their rife ; 
 but as we are likely to be concerned in 
 what mall happen to us hereafter, as well 
 as in our prefent condition, the profpecT: of 
 future advantage affords us prefent fatisfac- 
 tion, as the view of approaching diiafler 
 creates immediate difturbance. 
 
 THE pleafure we receive from the pro- 
 fpect of future good, may fometimes be 
 fo great, as to make us regardlefs of any 
 prefent evilj as the apprehenfion of fu- 
 ture evil, whether real or imaginary, may 
 fometimes occafion fo much difturbance, as 
 to deftroy all enjoyment of prefent good. 
 
 HOPS
 
 .. 
 
 HOPE is a main ingredient towards happi- 
 nefs, without which it would be but poor- 
 ly fupported ; for prefent good could never 
 furnifh out a conftant fucceffion of delight, 
 but would foon grow dull, and taftelefs, 
 and a great part of our -lives would be void 
 of all entertainment, if hope of future 
 good did not come in to fupply the defecl: : 
 it is this which fills the mind with pleafing 
 profpe&s, gay illuiions, and delightful vi- 
 fions, which yield anticipating transports, 
 and fufpend for a time all uneafmefs ariiing 
 from prefent evil. 
 
 ON the other hand it muft'be owned, 
 that men are no lefs ingenious to difturb 
 their prefent fatisfaction, and the eafe and 
 tranquillity of their lives, with the fear of 
 approaching evil : it is this which fometimes 
 gives to things a more frightful appearance 
 than they ought to have, raifing fuch dif- 
 mal apprehenfions, and imaginary terrors, 
 as do utterly deftroy all enjoyment of pre- 
 fent good, and create real and moft exqui- 
 fite mifery. 
 
 IT will hereafter appear how ncceflary it 
 is, for the fake of a man's own happinefs, 
 that he mould carefully diftinginm betwixt 
 the apparent and the real good : but at pre- 
 fent, it will be fufficient to obferve, with 
 regard to things which are not in our pow- 
 er, that what cannot be obtained, can never 
 reafonably he accounted as a good, becau/e 
 
 being
 
 [26] 
 
 being placed beyond our reach, it can never 
 -contribute to our happinefs ; but on the con- 
 trary, the defire which 'cannot be gratified, 
 will occafion continual grief, and difhir- 
 bance ; or it HOPE mould i come in to our 
 j-elief, and we indulge the flattering pro- 
 fpect, it will prove at laft no better than a 
 fool's paradife, and all the vifionary joy will 
 end in difappointment; or if.it cannot be 
 acquired without a difficult, and tedious 
 chace, the uneafinefs may be fo much pro- 
 longed, that the capture will be fcarce worth 
 the toil. 
 
 NEITHER ought we to join too great an 
 opinion of good to what we may poffibly 
 be pofTefied of, but yet is not in our power 
 to retain, and which we may foon be cte^ 
 prived of, becaufe in that cafe the enjoy- 
 ment is precarious, and we mull be always 
 in danger of lofing it, and, the lofs of good 
 is what occaiions a moft grievous difquLt, 
 If wealth and power, fame and fortune are 
 but uncertain goods, which many perfons 
 may poffibly never obtain, or at leafl may 
 not be long pofleiTed of, then the more 
 eagerly they purfue them, the more they 
 will be expofed to lofs and difappointment. 
 
 A s that which can never be obtained is 
 not our good, we ought alfo to withdraw- 
 as much as poffible the opinion of evil 
 frpm that which muft be endured, and 
 which it is not in our power to efcape : it
 
 [ 27] , 
 
 Is the condition of human life to labour un- 
 der many imperfections, and be fubject to 
 many unavoidable calamities, which when 
 we find that our utmoft precaution to guard 
 againft them, is but vain, we ought to fub- 
 mit to, and patiently receive as part of our 
 portion, without repining, .or thinking them. 
 to be evil : otherwife the dread and appre- 
 henfion will imbitter our lives, while yet 
 the averfion is vain, and unprofitable, be- 
 caufe that which it fo earneftly fhuns, will 
 be fure to overtake us. There is no man 
 who with all his art and care can efcape the 
 ftroke of death? and it would therefore be 
 moft for his cafe and quiet to think flight- 
 ly of it, and not imagine it to be the great- 
 eft of evils, for indeed, in many cafes it is 
 the greateft good ; but when it is reprefent- 
 ed as a hideous form dreiTed up in fable 
 weeds, and made to wear fuch a dreadful 
 afpecl:, this can only tend to fill the tnin4 
 with difmal 'apprehenfions, fuflicient to fpoil 
 -every enjoyment of life, and efpecially all 
 manly virtue and generous pkafure mufc 
 difappear, and fly before this king of terrors. 
 UPON the whole it i< apparent, that who- 
 ever entertains too high and florid ideas of 
 happinefs, will find himfelf much mlfcakenj 
 for many of our pleafures, as has been al- 
 ready mentioned, are only alleviations of 
 . pain, or at leaft are very much heightned 
 by a due mixture of it 5 and befidea, it mutt 
 
 alfo
 
 [;**] 
 
 alfo be rcmembred, that a patient endurance 
 of fome degree of evil is highly requifite, 
 becaufe in our prefent circumftances fome 
 degree of evil is abfolutely neceflary and 
 unavoidable, 
 
 A STATE of uninterrupted felicity, with- 
 out any mixture of difturbance, is not to 
 be expected : while we are furrounded by 
 fo many objects which muft be avoided, or 
 elfe they may foon prove deftructive to our 
 weak and tender frame, and while others 
 are fo necefTary to be fought after, as con- 
 ducing to our welfare, and fupport, it is 
 not for us to be indolent and unconcerned. 
 If we felt no pain from prefent evil, or 
 could view approaching danger without any 
 difturbance, we could not long preferve our 
 beings, but mould be every moment expo- 
 fed to inevitable deftruction, neither could' 
 we provide what is neceflary for our well- 
 being, if abfent good gave us no uneafinefs. 
 
 THE condition of human nature does ab- 
 folutely require, that men mould be fufcep- 
 tible of many pains, and difquiets, even for 
 their own prefervation, during the fhort 
 time they are appointed to continue here ; 
 and as we are at beft but weak and imper- 
 fect creatures, and not defigned to be of any 
 long duration, we are expofed to many 
 difafters, which with our utmoft endeavours 
 we cannot always efcape, are fubjedt to dif- 
 cafes, and the far greateft part of thofe who 
 
 arc
 
 [29] 
 
 are born, are {hatched away by untimely 
 death. 
 
 S o that, if we take a furvey of human 
 happinefs in its greateft elevation, and view 
 it in the faireft light, we fhall find, it will 
 admit of many abatements ; every man muft 
 receive evil, as well as good ; and his fweet- 
 eft enjoyments will be darned with the bit- 
 ternefs of fome trouble, and diftrefs. 
 
 IF we could fuppofe a perfon pofTefled of 
 every thing his heart could defire, to ren- 
 der him compleatly happy ; yet, as a man, 
 he muft be imperfect, he muft feel the na- 
 tural uneafmelfes of hunger and thirft, or 
 elfe he will have little pleafure in eating 
 and drinking. The inclemency of the fea- 
 fons will often incommode him, and he muft 
 endure labour and wearinefs, elfe his reft 
 will fcarce be fweet and refreming : He will 
 fometimes want what cannot eafily be ob- 
 tained, and muft confequently furfer under 
 the uneafinefs of defire, elfe his enjoyments 
 would grow dull for want of difficulty ; 
 and he muft frequently denyliimfelf iuch 
 pleafures as he might enjoy, left they prove 
 injurious through excefs : many evils he 
 muft endure that are not to be avoided; 
 crofTes and difappointments, lofTes and mis- 
 fortunes of one kind or other, he muft of- 
 ten meet with, while he lives in this world, 
 arifing from the uncertainty of all human 
 affairs, or from the malice of his enemies, 
 
 or
 
 &r ingratitude of his friends, which will not 
 fail to adminifter grief, and vexation. If he 
 lives to old age, he muft labour under in- 
 firmityj and difeafe ; and to clofe all, at laft 
 he nftuft die, and his material part return 
 to duft, of whieh all things -are originally 
 compofed. 
 
 YET notwithftanding all thefe untoward 
 articles, the good is thought fufficient to 
 outweigh the evil 5 and we make no fcruplc 
 to pronounce that man happy, who enjoys 
 the greateH: pleafure that his particular ge- 
 nius, and capacity, and his rank and ftation 
 in the world will admit of, intermixed with 
 no more pain than is abfolutely neceffary ; 
 for fome he muft be content to endure, be- 
 caufe it will give a greater relifh to his 
 pleafures} it will often in its confequence 
 procure him greater advantage, and in his' 
 prefent circurnftances 3 - it is both requifite 
 2nd unavoidable. 
 
 THIS indeed is the higheft felicity we can 
 poffibly afpire after, in this life, and it is 
 more than every' one can attain j for upon 
 a ftricl: enquiry, it will be found that the 
 greateft part of mankind are to be account- 
 ed in fome refpefts miferable, as they en- 
 dure a greater fhare of trouble and anxiety 
 than is necelTary in theif prefent condition j 
 or at leaft are not fo happy as they might 
 be, inasmuch as they take up with inferior 
 &tisfations, and by that means fail of ob- 
 taining
 
 
 taining the higheft, arid beft they are capa- 
 ble of receiving. 
 
 THERE is no man but who, at fome cer- 
 tain feafons, is free from all uneafinefs, and 
 enjoys fo much fatisfaction, as makes him 
 content with his prefent condition, without 
 any defire of change j yet that cannot al- 
 ways continue, joy and grief will affect hit 
 mind interchangeably, and if his pleafures 
 are mean and low, or but of fhort dura- 
 tion, and his uneafy moments more than 
 they need to be, fo as to fill up a great part 
 of his life, we always judge him to be fa 
 far unhappy. If we carefully refled: upon 
 our own condition, or look round about us 
 into the lives of others, we fhall find that 
 this will hold true, more or lefs, of all per- 
 ions, and it is owing in part to evil acci- 
 dents and misfortunes from without, which 
 we cannot prevent ; but it alfo proceeds in 
 fome meafure from want of wifdom with- 
 in, to guide and direct our motion to th 
 beft advantage. 
 
 
 . 
 
 S E C T.
 
 [3*1 
 
 SECT. III. 
 
 FO R when we do not mun and avoid 
 that which is really evil, or when we 
 do not purfue our beft and chiefeft good ; 
 as alfo when we fly from what is not necefla- 
 rily, and abfolutely evil, or when we pur- 
 fue that which upon the whole is not really 
 our good : thefe muft be manifefl errors in 
 our conduct, as they do not lead us towards 
 happinefs, which is the ultimate end of all 
 our actions, and the center to which all 
 our motions ought to tend. 
 
 IN all thefe cafes we mall either be indo- 
 lent, and unactive when we ought to be in 
 motion, or we mall be reftlefs and eager for 
 change, when we ought to have remained 
 quiet in our prefent condition, or elfe our 
 motion will be wrong directed, and we mail 
 aim at improper objects, the confequence of 
 which will be, that we mail fuffer under 
 misfortunes we might have avoided, mall 
 run into troubles which would not other- 
 wife have come upon us, or by aiming 
 wrong mall mifs the mark, and fail of ob- 
 taining the greater! pleafure we are capable 
 of enjoying. 
 
 YET we muft unavoidably be fubjedt to 
 fuch errors, becaufe our motion is guided 
 
 by
 
 
 [33] 
 
 by af7ec*lion, and affection is influenced by 
 opinion; and we know, fn5m too certain 
 experience, that opinions are frequently 
 wrong. Our dcfires and averfions do very 
 much depend on the appearances which 
 ilrike upon the fancy ; and it may often 
 happen, from many caufes, that the appa- 
 rent good or evil may be different from the 
 real. 
 
 GOOD and evil, when prefent, may be 
 eftimated according as they are felt; and 
 here we may be lefs fubject to miftake, 
 though even this will admit of fome varia- 
 tion. Falfe opinion, confirmed by wrong 
 practice, may by degrees vitiate our tafte, 
 and difpofe us to take delight in things that 
 are not naturally adapted to give us plea- 
 fure ; and may alfo ,make us apt to be of- 
 fended with many others, which might be 
 endured without any neceflary abhorrence, 
 which will not fail to lead us aftray. 
 
 BUT when thefe objects are abfent and 
 at a diftance, we are much more liable to 
 be impofed upon bv falfe reprefentations. 
 In many cafes that which is really evil may 
 not appear fo to us, nor move us to fly 
 from and avoid it j as what is really good, 
 may not have united with it an idea of 
 pleafure, fo as to make us purfue it ; nay, 
 it may fometimes happen that good mail 
 have an appearance of evil, and evil (hall 
 be reprefented as good, which will make 
 D us
 
 [34] 
 
 us defire that which ought to be our aver- 
 fion, and fly from that which we ought to 
 have purfued. 
 
 THE ideas of fuch fenfations of pleafure 
 and pain, as we receive from objects applied 
 to our outward fenfes, we commonly retain 
 pretty juftly j and when the objects are pre- 
 fented to our thoughts, thefe appearances 
 feldom fail to accompany them. The child 
 who has been burned by the flame, will re- 
 tain an idea of the pain, fo as to make him 
 dread the approach of it afterwards j and 
 he who has experienced the tafte of fome 
 delicious fruit, whenever he fees or thinks 
 of it afterwards, the idea of pleafure will 
 recur, fo as to make him defire it : but in 
 many cafes, thefe appearances do not de- 
 pend on what we have felt and experienced, 
 but on ideas in the mind, which are often 
 fantaftical and groundlefs, ariiing from falfe 
 reprefentations of things from without, or 
 elfe formed by the imagination without any 
 real foundation in nature. 
 
 WE are endowed with fuch variety of 
 powers of affection, and capable of re- 
 ceiving fo many ideas and reprefentations of 
 things, that OPINION can conjure up innu- 
 merable phantoms and apparitions of good 
 and evil, and unite them with objects to 
 which they do not juftly appertain j fo that 
 man, with all his boafted powers and fa- 
 culties, is in his notions the moft whimii- 
 2 cal,
 
 ' 
 
 [35 J 
 
 cal, and in his purfuits the rnoft extravagant! 
 bf any creature whatfoever. 
 
 CHILDREN are pleafed with rattles and 
 gewgaws, and when we grow tip to years 
 of manhodd, we are apt to amufe ourfelves 
 with many things which are of no greater 
 importance. The mifer thinks he {hall be 
 cbmpleatly happy if he Can but fill his bags 
 with mining metal $ and therefore employs 
 all his care to get riches without rheafure or 
 end, by right means or by wrong. The 
 warrior defires no more than that victory 
 mould crowri him with a wreath of laurel \ 
 and while he eagerly courts military glory, 
 regards not the jufHce of his caufe, nor 
 feels any regret for all that bloodm'ed, ra- 
 vage and defolation which he occafions. 
 The religious reclufe hopes td merit heaven by 
 being good for nothing upon earth, renounces 
 this world for the fakd of that which is to 
 come, an'd fpends his time in prayer and 
 meditation ; whilft the youth who hearkens 
 to ambition engages warmly in affairs of 
 this life, and has his fancy ftruck with rib- 
 bons, titles, badges of honour, and marks 
 of power and grandeur. 
 
 WE are liable many ways to be betrayed 
 Into wrong notions, and falfe opinions of 
 what relates to our happinefs or mifery. In 
 our tender ye'ars, before we afe Capable of 
 forming a judgment of Our own, we are 
 influenced by the opinion and example of 
 D a others;
 
 [36] 
 
 others : while we are not able to difcern 
 the real nature of things, we muft of ne- 
 ceffity take them upon truft,' according as 
 they are reprefented by thole whofe wif- 
 dom we confide in. This is indeed moil 
 reafonable and fitting, and yet this way are 
 men often led into wrong judgments, and 
 the opinions they imbibe fo early, they com- 
 monly retain- in their riper years. 
 
 How eafily men learn to aflbciate the 
 Ideas of good, and evil, to things of which 
 they have no juft knowledge, meerly be- 
 caufe they fee others do it j and how ready 
 they are to do violence to their own fenfe, 
 and reafon, rather than be fingular, and 
 forfeit the good opinion of thofe they con- 
 verfe with, is very eafy to obferve. 
 
 MOST men are apt to aflent to the truth 
 of many proportions, not from any evi- 
 dence they perceive, but meerly becaufe 
 they are the received opinions, they com- 
 ply with them, as others have done before 
 them, becaufe they are fafhionable -, but 
 when they have been long accuftomed to 
 believe them, they then become eftablifh- 
 cd axioms, which muft not be examined, 
 nor fo much as called in queftion. 
 
 THUS we imbibe very early principles 
 which infenfibly gain an influence over our 
 conduct, and take up opinions of good and 
 evil, purely by IMITATION, without much 
 enquiry into the truth of them j and thefe 
 
 prejudices
 
 [37] 
 
 prejudices and prepofleffions, when they 
 come to be ri vetted by cuftom, and ftrengthen- 
 ed by habitual practice, are ever after very 
 firmly adhered to, infomuch as we may 
 almoft venture to affirm, that the chief dif- 
 tinctions that are to be met with amongft 
 men, both with refpect to fentiment and 
 manners, allowing for fome fmall difference 
 in the natural temper, are moftly owing to 
 education, famion, and prepoffeffion. 
 
 HENCE proceeds that great variety of 
 opinions, relimes, and meafures of life; in 
 different nations, and in the fame nation 
 amongft thofe who have been accuftomed 
 to a different way of living. Thofe who 
 firft failed to the Weft Indies, did there dif- 
 cover a people in their manners and cuf- 
 toms, quite different from the Europeans j 
 yet thefe were rational creatures, and per- 
 haps had no lefs virtue and real happinefs 
 than their unjuft invaders : they knew not 
 how to value gold ; and though the Spa- 
 niards might defpife the fimplicity of the 
 naked Indians, yet thefe with more juftice 
 detefted the cruelty, and infatiable avarice 
 of the Spaniards. 
 
 THE modes of faith and religious wor- 
 mip, which are held fo facred at Rome, do 
 not prevail at Geneva j and thofe maxims of 
 government, which cuftom has eftablifhed 
 in France, and Spain, will not be endured 
 in. England, and Holland. He who has 
 D 3 lived
 
 lived at cpurt, has a different taile from 
 another who has been bred up in the coun- 
 try ; and the frugal induftrious citizen var 
 ries in his notion of happinefs, from the 
 gallant foldier, who has been trained up in 
 a camp. 
 
 S o true it is, that m,en are apt to receive 
 a tincture from thofe they converfe with ; 
 and there is fomething fingular to be obr 
 ferved in people of the fame nation, party, 
 or proferTion, with regard to their opinions 
 and relifhes, of what relates to the public^ 
 good, and alfp to the happinefs of private 
 life. 
 
 WfucH way foever we come to enter- 
 tain an opinion, cr begin any practice, yet 
 thefe never fail of being ftrengthned, and 
 improved, by ufe and cuftom ; and when 
 we have been long accuftomed to aflent to 
 proportions, which perhaps we never care- 
 fully examined, but whofe truth we are 
 frequently a|Tured of, by tbofe who are 
 wifer than ourfelves, we at length moil 
 firmly believe them, become exceeding zea r 
 lous to propagate the truth, and are apt to 
 be offended with all who are not of thp 
 fame opinion. 
 
 AND if, in cornpliance with the fafhion ? 
 pr through a deiire to pleafe thofe we live 
 amongft, or from any other motive what- 
 foever, we chufe to do what at firft we may 
 pofiibly have no great relifh for j yet there 
 
 ft
 
 [ 39 ] 
 
 is that force in cuftom, which is a fecond 
 nature, that by long practice, we are infen- 
 iibly drawn in to like it, and to chufe it 
 for its own fake, as a thing that is good in 
 kfelf. 
 
 IT is plain to obfervation, that many of 
 thofe pleafures which men are fo fond of, 
 are not founded upon reafon, nor do they 
 yield any real and natural entertainment ; 
 but are only amufements begun by imita- 
 tion, and confirmed by habit, till at length 
 we grow uneafy in the want of them ; and 
 confequently, hanker after and deiire them, 
 when the firft inducement we had to chufe 
 them does no longer fubfift. 
 
 S o great a force there is in long ufe and 
 practice to vitiate our tafte, and caufe us to 
 take a fantaftical delight in things of an in- 
 ferior nature, which are not naturally fitted 
 to afford us the rnoft exalted pleafure I 
 
 BUT where education and evil cuftom 
 have no fuch influence, we are often be- 
 trayed into wrong judgments, from the nar- 
 row capacity of our minds, which will not 
 allow us to fee all the relations, and confe- 
 quences of things at once, or at leaft from 
 hafte, or negligence, in taking up with ihort 
 and partial views. 
 
 GOOD and EVIL is often of a complicated 
 nature ; and that which yields immediate 
 fatisfaclion, may in conlequence prove high- 
 ly prejudicial j as what gives us prefent dif- 
 P 4 turbance,
 
 [40] 
 
 turbance, may yet hereafter procure us 
 much greater advantage. There is fcarce any 
 thing in nature pure and unmixed, but may 
 be good in fome refpects, and evil in others; 
 and it is poffible the idea of pleafure, which 
 any object will afford, may be difplayed to 
 the utmofl advantage, while, at the fame 
 time, the pain that muft follow after, or 
 the greater good it will deprive us of, may 
 be hid from our eyes, or at lead may not 
 be viewed in fo fair a light ; and alfo in 
 other cafes, the frightful idea of pain or 
 hardmip, which muft be undergone, may 
 be placed full in our view, while the great- 
 er good which it will procure, or the great- 
 er evil which it will prevent, mall be {had- 
 ed and obfcured, fo as fcarcely to be per- 
 ceived : in all which inftances, it is plain 
 the appearances will be inadequate, falfe, 
 and deceitful -, and if they muft pafs uncor- 
 rected, will moft certainly lead us aftray in 
 our purfuit after happinefs. 
 
 IT is owing to the imperfection of the 
 underftanding that we cannot fee many 
 things at once with equal clearnefs, nor in 
 fo juft a light ; but when we come to com- 
 pare objects of good and evil, in order to 
 form a judgment of their real value, our 
 views are often partial and narrow, confined 
 within a final 1 extent. We have at beft 
 but an imperfect knowledge of things, and 
 though what is neceffary to be known is 
 
 placed
 
 [-4' I 
 
 placed within the reach of our difcoveiy, 
 yet inftead of taking an impartial furvey of 
 our whole concerns, we are moftly taken up 
 with what chance prefents to us, and which 
 falls within the compafs of our fmall expe- 
 rience. We may often through ignorance 
 make a wrong choice, while we fufFer our 
 attention to be fixed upon matters of fmall 
 moment, being at the fame time regardlefs 
 of others much more important. 
 
 THIS will be much more likely to hap- 
 pen, when impreffions are ftrong and paf- 
 iion gains the afcendant; for to fo fmall a 
 compafs may our fight be contracted, that 
 when the affections are intenfe, one fingle 
 object may take up the whole extent of our 
 view, fo as to make us carelefs of every 1 
 thing elfe. 
 
 THUS a perfon who is fired with refent- 
 ment, can think of nothing but revenge ; 
 it is the only good he has in profpect, to 
 compafs which he will facrifice every thing, 
 and blinded by his rage, he fees not the fa- 
 tal mifchiefs that will enfue. Alfo the paf- 
 fion of love, though its motions are left 
 impetuous, yet its influence is no lefs pre- 
 vailing, when the charming object takes up 
 all our thoughts, .and employs all the facul- 
 ties of the mind, fo as to exclude every 
 thing elfe, and render us forgetful of every 
 other good. 
 
 BUT
 
 [4*] 
 
 BUT though we were free from fuch 
 violent emotions, yet it is pomble the iin- 
 eere love of truth may not in all perfons 
 be fo prevalent as to make them lay afide 
 all prejudice and partiality, all pride and 
 narrow felf-intereft, all overweening fond- 
 nefs for thek preconceived opinions ; and 
 to make off all iloth and lazinefs, fo as to 
 fearch after it with perfect freedom and un- 
 wearied diligence, without which it is not 
 to be found. 
 
 IT is alfo no fmall misfortune that we 
 do not always bend our endeavours, in the 
 firfl place, to underftand ourfelves, and what 
 felates to ourfelves, though the enquiry 
 would be moft ufeful, and no lefs enter- 
 taining : but the fubject it feems is too low 
 and common, and rnoft men delight more 
 in high and difficult fpeculations, and love 
 to amufe themfelves in fearching into things 
 which they can never underftand, rather 
 than employ their thoughts about that 
 which is within the reach of their capacity. 
 Pride will not fuffer us to remain ignorant 
 of any thing, and what we cannot learn by 
 obfervation we can abundantly make up in 
 fiction, which is an employment more eafy 
 and agreable, than a painful fearch after 
 truth. 
 
 UT whatever it is which hinders a fair 
 and impartial enquiry into that which is 
 our main concern, and infufes into our 
 
 minds
 
 [43] 
 
 minds falfe notions of good and evil, under 
 what pretence foever it may be advanced, 
 can have no other influence than to lead us 
 into a wrong courfe j for while opinions are 
 wrong, our affections can never be right, 
 nor our motion directed to the beft advan- 
 tage. 
 
 THE firft and moft effential requifite to- 
 wards right conduct, is to be rightly in* 
 formed about what relates to our happinefs 
 and mifery ; yet though we mould fuppofe 
 that this might upon all occafiojis be ob- 
 tained, it would not always be fufficient to 
 fecure us from errors, nor do we find that 
 men always act according to their know- 
 ledge ; for though the judgment may be 
 convinced, upon full proof ; of the impor* 
 tance of any good, yet this will not at all 
 times govern our actions 5 it is only cool 
 and deliberate reafoning, and the ideas it is 
 employed about may be too general and ab- 
 flradted to ftrike upon the imagination, and 
 thereby raife defire j and as our motion de- 
 pends upon affection, if a leffer good has 
 united with it a more lively and diftint 
 idea of pleafure to affect us with uneafinefs 
 in the want of it, the inclination will in- 
 fallibly turn that way. 
 
 As our motion is governed by affection, 
 fo is affection very much influenced by opi- 
 nion i but here we would be underftood to 
 mean fpmewhat more tl^an a bare convicr 
 
 lion
 
 [44] 
 
 tion of rcafon, becaufe it implies an idea or 
 appearance of good or evil to ftrike upon 
 the fancy, elfe it can fcarce affect us with 
 uneafmefs, or excite either defire or aver- 
 iion. 
 
 AND how unaccountable foever it may 
 feem, yet thefe do not always go together 
 in equal proportion, but a leffer good or 
 evil, even that which in our cooler hours is 
 owned and acknowledged to be fuch, (hall 
 fometimes bring along with it an idea of 
 pleafure or pain more lively and affecting 
 than another, which our deliberate judg- 
 ment confeffes to be greater. 
 
 THE latter may poffibly not be fufficient- 
 ly known and experienced, fo as to raife in 
 our minds a jufl reprefentation of it, or elfe 
 it may be caft at a diftance, and thereby its 
 appearance diminimed and rendered more 
 confufed, whilft the former may be placed 
 in a ftrong light, and its idea may be vivid 
 and diftinct. 
 
 THOSE objects of pleafure or pain which 
 are placed near, and frequently act upon 
 ^pur fenfes, will upon a double account have 
 a greater effect, both as the ideas which 
 they excite are more lively, and diftinct ; 
 and efpecially as they are more in the mind, 
 and oftener brought into our thoughts ; for 
 the force of defire or averfion excited in us 
 by any idea or fenfation of pleafure or pain, 
 is in a proportion compounded of the great- 
 riffs
 
 Us! 
 
 tfefs of the impreffion, and its duration or 
 the time of its continuance in the mind. 
 
 THOUGH thefe do mutually tend to 
 ftrengthen and fupport each other ; for the 
 
 freater the appearance, the more it will 
 srce its way into the mind, and recur fo 
 much the oftener to our thoughts ; and the 
 more any idea is brought into our view and 
 contemplation, the more lively and diftinct 
 it will grow, and its impreffion on the fancy 
 will be fo much the ftronger. 
 
 IT may often happen from our different 
 iituation, and the pofition of objects, that 
 things of leffer moment may be brought 
 near, and frequently prefented to our fen- 
 fes, fo as at fome certain feafons, to be al- 
 moft continually in our thoughts ; while 
 other objects of the fame kind, of much 
 greater importance, may be caft at a dif- 
 tance, and feldorn thought of, or regarded; 
 the neceffary confequence of which will 
 be, that the former will have a greater ap- 
 pearance of good or evil united with them, 
 and affect us more powerfully than the 
 latter. 
 
 THOUGH they may be of the greateft 
 moment, known and perceived to be as 
 fuch, whenever they are taken into confi- 
 deration ; yet while they are out of our 
 thoughts, they can have no effect ; or if 
 they are but rarely brought' into fight, their 
 influence will be but weak, eafily over- 
 come
 
 come by other appearances which are al* 
 moft conftantly in our view. 
 
 ALL this may in fome meafure account 
 for the wonderful power of CUSTOM, and 
 that great difficulty which all men find 
 within themfelves, to forbear fuch enjoy- 
 ments, however mean, and unworthy, tri- 
 fling and fantaftical, they may be, which 
 yet habitual practice has rendered in fome 
 fort neceflary j and it alfo gives a folution 
 to that difficulty, why the greateft good of 
 evil, even that which is apparently fuch, 
 and in our cooler hours, known and con- 
 fefled to be fo, does not always determine 
 the will, nor the defire of the one, or the 
 apprehenfion of the other, when abfent, is 
 at all times fufficient to overcome the fatis- 
 faction of fome inferior prefent enjoyment : 
 and a lefTer evil which is prefent, and 
 conftantly felt, mall by its continual action 
 prevail over all oppofite impreflions, frorri 
 the greateft abfent good, or future evil$ 
 whofe ideas are but feldom brought into ou? 
 view: and ,laftly, it may mew the reafori 
 why the fenfual appetites, which befides the 
 ideas of abfent pleafure, are alfo attended 
 with a prefent uneafy fenfation of body, 
 will fometimes, by their conftant follicitation, 
 have a greater influence than objects of the 
 laft importance, which are not always kept- 
 in the mind. 
 
 *v I 
 
 WE
 
 [47] 
 
 WE find, that in fact men are often af- 
 fected with matters of fmall moment, to 
 the neglect of others that are of much 
 greater concern ; nay, they often prefer 
 trifling and momentary pleafures to the joys 
 of heaven, and fome inconliderable evils 
 which are prefent or approaching near, are 
 more influencing than the pains of hell. 
 
 So frail is our nature, and fo fallible 
 our judgment, that we {hall often be in 
 danger of running into errors j and whe- 
 ther we are led by education and fafhion, 
 or drawn afide by bad example and evil 
 cuftom, biaffed by prejudice, or blinded by 
 paffion -, or whether we are deceived by the 
 ihortnefs of our views and the undue pofi- 
 tion of objects, we mufr, unavoidably, upon 
 many occalions, receive falfe reprefentations 
 of good and evil ; our confequent affections 
 will be difproportionate and irregular ; and 
 we mall frequently make that the object of 
 our defire, which upon the whole is not our 
 good, and that our averlion, which is not 
 truly and abfolutely evil. 
 
 IF we have no certain aim to direct our 
 courfe, nor any rule whereby to form our 
 judgment, but every thing muft pafs for 
 good or evil, which fancy reprefents to be 
 fuch ; and fome ideas muft ba fuffered 
 wholly to poflefs our thoughts, fo as to 
 exclude all others, we fhall be led affray 
 from our chief end, and wander far from 
 
 our
 
 [48] 
 
 our true felicity j and what adds to the ab- 
 furdity, our motion will frequently alter 
 its direction, and our conduct will be apt 
 to vary. 
 
 THOUGH men are generally very ftedfaft 
 in thofe opinions which were taught them 
 in their youth, efpecially about matters of 
 nice fpeculation, and many are to be found 
 who will be obftinate in their errors and 
 fteady in wrong purfuits, yet in the com- 
 mon affairs of life this will not always 
 happen. 
 
 WE (hall upon many occafions difcover 
 our miftakes before they are confirmed by 
 habitual practice, as we mall find by ex- 
 perience that many things are not what 
 they appeared to be at firft view, or as our 
 company changes, and things are reprefent- 
 ed to us in a different light, or as objects 
 do change their pofition, and fome are ac- 
 cidentally brought near or removed far from 
 us; all thefe will caufe appearances to vary, 
 and our affections will alter, fo that our 
 purfuits will rarely be uniform and fteady. 
 
 AND if all ideas which prefent them- 
 felves muft be admitted without examina- 
 tion, thofe that fucceed and take poflemon 
 of the mind, in their turn, may be as far 
 from truth, as thofe that went before. From 
 whence it will neceffarily follow, that opi- 
 nions will ftill be mifting, and our paffions 
 always veering; we mall often flight that 
 3 which
 
 [ 49 ] 
 
 \vhich w..s once moil highly prized, and 
 Sometimes come to admire what was before 
 defpifed and undervalued, nay fo far may 
 we be deceived, as fondly to imagine that 
 to be our good this day which to-morrow 
 we find to be evil, make that our averlion 
 which was once the object of our defire> 
 and purfue that at one time which we molt 
 earneftly fly from at another. 
 
 AND that which contributes flill more to 
 render our mot on unfteady, is the incon- 
 flancy of our TEMPER j for though objecls 
 may remain the fame, yet if our humour is 
 'changed, they will not affect us in the fame 
 manner, when prefent; and when abfent, 
 their images and reprefentations will have a 
 quite different effect from what they had 
 before; 
 
 WE often find that what pleafes us at 
 one time, will in another difpofition of mind 
 prove grating and difguftful j and that 
 which fometimes gives us difturbanee, {hall 
 at other times be received calmly and con- 
 tentedly. It is eafy to obferve, how men 
 are apt at fome certain feaions, to be elated 
 more than is fitting j as at others, thuy will' 
 be unreafonably dejected ; fometimes view- 
 ing things only on the bright lide, eafy and , 
 delighted with the prefent, and filled with 
 pleaiing hopes of the future ; while at other 
 hours, the mind is in no condition to re- 
 lifh pieaiUiC, but is prone to be diflurbed 
 E with
 
 [ 50 ] 
 
 with every trifle j viewing all things on the 
 dark iide, thinking the worft of our pre- 
 fent ftate, and entertaining difmal appre- 
 henfions of what is to come. 
 
 OUR paffions depend not only upon the 
 action of objects, and their reprefentations 
 from without, but alib upon the temper and 
 difpofition of the mind within - y if either of 
 thefe be altered, our affections will vary - f 
 yet thefe feem to have a great influence up- 
 on each other ; for any ftrong impreflion 
 from without, producing either pleafure or 
 difturbance, efpecially if they be of long 
 duration,, will caufe an alteration in a man's 
 humour : as on the contrary, if from any 
 other caufe his temper is changed, he will 
 be differently affected with outward impref- 
 fions, and it will occafion appearances to 
 vary, and make him fee things in a quite 
 different light. 
 
 AFTER ftrong fenfations of pleafure and 
 delight, we do not only rejoice at the firft 
 occafion, but every thing that prefents it* 
 felf is agreeable ; and what at another time 
 would have created great difturbance, makes 
 little impreffion, but is taken patiently : 
 whereas on the contrary, after any conlider- 
 able difturbance, the mind is often ruffled 
 and difcompofed, requiring fome time be- 
 fore it can fettle -, and during that uneafy 
 ftate, till the ill-humour wears off, and the 
 man recovers his temper, he will not only 
 4 S rieve
 
 HI ] 
 
 grieve at that which firft gave him vexa- 
 tion, but will be lefs difpofed to be pleafed 
 with any good, and more inclined to be 
 uneafy with every little trouble, which at 
 another time would pafs unregarded. 
 
 IT is eafy to obferve how much more 
 apt fome peribns are than others, to be dif- 
 or ; ered, and put out of temper. Some 
 have naturally that happy confutation, which 
 gives them a certain chearfulnefs and ga'ety 
 of fpirit, that accompanies them in ail cir- 
 cumftances of life, and difpofes them to 
 view things in a pleating light ; to be eafy 
 and contented with the prefent, and to En- 
 tertain the beft hopes of what is to come : 
 while others are inclined to be fad and me- 
 lancholy, to be more difturbed than is ne- 
 ceffary with prefent evil, and to entertain 
 needlefs fears of the future. There are 
 alfo many other Angularities in the original 
 cad of mens minds, which do caufe that 
 great diverlity in the humours of mankind j. 
 and the fame perfon at different feafons, 
 will differ very much from himfelf, and 
 his humour will infeniibly change from 
 pleafant and gay, to fad and ferious; one 
 day elevated, and in high courage, and the 
 next perhaps timorous and dejecied ; fome- 
 times kind and good-natured, and at other 
 times captious and refenting. 
 
 NOT only ill accidents which give us 
 
 difturbance, but alfo an ill Hate of health, 
 
 E 2 and
 
 and evefri a clouded fky, with many othcf 
 caufes, will affect the mind, fo as to pro- 
 duce an alteration in the temper ; and fome 
 diforders of the body, which do particular- 
 ly affect the brain and the nerves, thofc 
 curious organs of thought and fenfe, will 
 difturb the imagination fo as to caufe ftrange 
 and Unaccountable terrors to arife 5 the llight- 
 eft reprefentations from without, will con- 
 jure up the moft frightful fpectres within, 
 and fill the m'nd with imaginary dangers, 
 which yet will occalion real and moft ex- 
 quiiite mifery. 
 
 HAPPY it is for thofe, who are poflefTed 
 of that conftancy, and firmnefs of fpirit, as 
 not to be ealily thrown off from that juft 
 equality of temper, fo neceffary to our hap- 
 pinefs ; for every deviation from this, into 
 either extreme, either too jovial and gay, or 
 too ferious and fplenetick, too much elevaf- . 
 ed or too much dejected, but efpecia'.ly 
 the latter of thefe, will lead us into errors j 
 it will give us falfe relifhes of thing's, arrd 
 make us fee all objects in a falfe light, and 
 unite falfe ideas of good or evil with what- 
 ever comes before us. 
 
 IT is not only when thefe ideas of good 
 and evil are united through miftake t'o 
 wrong objects-, that we are led afide, and 
 fail of being fo happy as we might be, bat 
 alfo when they are out of proportion, great- 
 er or lefs than they ought to be. We frfid 
 
 by
 
 f 53 I 
 
 by experience that both thefe do often hap- 
 pen, and are occafioned partly by falfe re- 
 prefentations of things from without, and 
 partly from fome fault in our inward tem- 
 per, Ibme inflexion or variation in our hu- 
 mour : thefe are the caufes that appearances 
 are not always fiddly juft and agreable to 
 truth, but are frequently drefTed up in falfe 
 colours, whereby fotne things are rendered 
 more alluring than they ought to be, as 
 others will appear more difmal ; the confe- 
 quence of which muft neceffarily be, that 
 we (hall not only be fometimes drawn to 
 purfue a leffer good, in the neglect of others 
 more valuable, and fly from a flight evil, 
 while we take no care to avoid fuch as are 
 greater : but our affections will alfo be ex- 
 ceffive and immoderate, our deiires too ea- 
 ger, craving and impatient, and our averfir 
 ons and fears too violent, creating more di- 
 flurbance than is requifite, and by this means 
 the apprehenfion may far exceed the fuffer- 
 ing when the evii cornes upon us, and the 
 expectation may not be anfwered by the 
 enjoyment, provided the good be obtained. 
 
 AND thus it appears, that if fancy and 
 humour muft be allowed to govern with- 
 out controul, we mall often be led aftray 
 from our true happinefs, and not only fail 
 of obtaining the greateil pleafure we are 
 capable of receiving, but may alfo become 
 felf tormsnters, and create to ourfelves a 
 E 3 greater
 
 [54] 
 
 greater mare of mifery than is neceflary in 
 oar prefent condition. 
 
 PRESENT evil may by this means become 
 more grievous and intolerable than it needs 
 to be, and many things may be made the 
 occafion of much trouble and vexation, 
 which might have been endured without 
 any neceiTary difturbance : aifo by viewing 
 things in too gloomy and difmal a light, 
 we may banifti hope from our breafts, 
 which is the only comfort of the miferable, 
 and abandon ourfelves to defpair, while 
 there is a fair profpecl: of relief. 
 
 GOOD, which is loft fo as not to be re- 
 trieved, may be retained in the memory, 
 and prefented to the imagination until it 
 makes fo laft'ng an impreffion, that our 
 forrow mall fcarce know any end: and ab- 
 fent good, fuppofed to be attainable, may 
 by its appearance to the fancy raife delire, 
 which fhall be too eager and impatient, 
 caufing much greater uneafinefs than is re- 
 quifite to put us into motion, greater per- 
 haps than can be recompenfed by the 
 fhort-lived pleafure which refults from the 
 removal of a lafting torment, or by the en- 
 joyment of the good, provided it mail be 
 obtained ; but when our motion is fo very 
 hafty, we are lefs likely to meet with fuc- 
 cefs, than when it is more eafy and deli- 
 berate.
 
 r 55] 
 
 IF we accuftom ourfelves to yield to 
 every foremoft opinion of good, fancy will 
 foon gain the afcendant, and we may proba- 
 bly neglect the moil important enjoyments of 
 life, and amufe ourfelves with mining toys 
 and glittering trifles, which though we ea- 
 gerly follow, we mall perhaps never obtain, 
 or if we do, mall find they are not really 
 our good j nor will they yield that fatisfac- 
 tion we imagined: and thus, i r. (lead of be- 
 ing repaid for all our pains and anxiety in 
 the purfuit, we mall gain nothing in the 
 conclufion but vexation and difappoint- 
 ment. 
 
 THIS will be mifery fufficientj but yet 
 it is flill fruitful of more, as it introduces 
 continual fretfulnefs and ill humour, and 
 fpoils the relim of thofe good things, whicli 
 are in our power, and which might be fuf- 
 ficient to make us happy, if we could enjoy 
 them with contentment. 
 
 HENCE the greateft troubles and diftref- 
 fes of life are commonly afcribed to reftlefs 
 and ungoverned defire, which makes us un- 
 eafy and difTatisfied with our prefent condi- 
 tion, always raving after fome imagined 
 good which we wantj but the fear of fu- 
 ture evil will alfo contribute its mare to ren- 
 der us more unhappy than is necefTary. 
 
 FOR though a prudent caution is requi- 
 
 fite to make us mun approaching danger, 
 
 yet if every firft appearance or imagination 
 
 E 4 of
 
 [56] 
 
 of evil muft be admitted, our fears may 
 become moft anxious and tormenting, driv- 
 ing us with greater terror than is fitting, 
 from things that we ought rather refolute- 
 ly to meet, or at leaft which we (hall be 
 lefs likely to efcape by fo precipitate a 
 flight. 
 
 WHEN the mind is clouded and over- 
 cafl with melancholy, our ideas may be 
 more black and difmal, than they ought to 
 be, raifing needlefs fears, and dreadful ap- 
 prehenfions of evils, which may perhaps 
 never befal us, or (what is equally fruitlefs) 
 which we muft of necemty undergo, and 
 cannot poffibly efcape. This may produce 
 perpetual difiurbance, fo far as to make life 
 miierable, though attended with all other 
 circumftances which in appearance render 
 it happy : for thefe difmal fpectres will be 
 continually prefentingthemfelves, and haunt 
 us in our fecureft hours, fo as to deflroy all 
 delight, and poifon every pleafure, 
 
 THUS it is not only when we purfue 
 what is not our good, and fly from that 
 which is not evil, that we run into errors ; 
 but alfo when our affections are immode- 
 rate and unreftrained, when our defires are 
 too impatient, and our averlions too violent, 
 our hopes too fanguine, or our apprehen- 
 flons too difmal j all thefe are inconfiftent 
 with our happinefs, and productive of no- 
 thing but trouble and difquiet. 
 
 T T 
 
 HOPE
 
 [57] 
 
 HOPE is indeed a moil enlivening cor- 
 dial, it not only fupports us in this life, but 
 even extends itfelf beyond the grave j and 
 why mould we not indulge the pleating ex- 
 pectation, fince, if we fuppofe the worft, 
 and that what we imagine mould not hap- 
 pen, yet we {hall never feel the pain of 
 difappointment, nor even fo much as dream 
 of it ? But in the common affairs of life, 
 when hope is unreafonable and ill-ground- 
 ed, it will be moil likely to end in grief and 
 vexation. 
 
 AND thus at laft it will be found, that 
 our greateft diftrefTes may be owing to the 
 extravagance of our humours and opinions, 
 when unexamined fancy is allowed to go- 
 vern ; and what aggravates the misfortune 
 is, that as thefe opinions are not founded 
 upon truth, they will be always variable ; 
 and the frequent turns and changes in our 
 motion, often tracing back the falfe fteps 
 we had taken, and flying from that which 
 we once eagerly purfued, will give us a 
 mortifying view of our own weaknefs and 
 folly ; the confcioufnefs of having acted fo 
 contrary to our intereft, will occafion un- 
 eafmefs ; and every reflection we make on 
 our own conduct, will be attended with re- 
 pentance and diflatisfaction. 
 
 SECT.
 
 [58] 
 
 SECT. IV. 
 
 TO prevent fuch delufion, GOD has 
 endowed us with REASON, to be our 
 guide and director; which for the fake of our 
 own interefl and advantage, we are obliged 
 to confult on all occafions, and not to be 
 over hafty in obeying every prefTmg delire, 
 or averfion -, but fometimes to put a flop to 
 our motion, until by a little confideration 
 it may be ordered and directed for the beft, 
 fo as to be moft conducing to happinefs, 
 which we ought to propofe, as the ultimate 
 end of all our actions. 
 
 IF, amidft the great variety of pleafures 
 and pains, which we are capable of receiv- 
 ing, we yield to the firft motions of fenfe, 
 and are carried away by every foremoft in- 
 clination, we mall be frequently milled 
 from our true felicity, and as often create 
 to ourfelves grief and repentance. 
 
 BUT we are not neceffarily determined 
 by every prefent fenfation, or firil appear- 
 ance of good and evil, becaufe we have it 
 in our power to bring into our view that 
 which is abfent, as well as that which is 
 prefent ; that which is paft, as well as that 
 which is to come ; that which is diflant and 
 remote, as well as that which is near -, and 
 
 by
 
 t 59] 
 
 by comparing thefe together, to draw con- 
 clufions concerning the true value and im- 
 portance of every thing that relates to our 
 happinefs and mifery, 
 
 WE cannot always avoid miftakes, even 
 when we ufe our utmoft care ^ but the au- 
 thor of our beings has given us thofe powers 
 and faculties to judge of what relates to our- 
 felves, which will lead us fo much the near- 
 er to our happinefs, as we carefully and 
 diligently employ them. He who does 
 this, has done all he can do, and will be 
 acquitted before God and man ; but who- 
 ever fails to improve thefe natural talents, is 
 fo far wanting in his duty, and when mi- 
 fery overtakes him, will have no juft reafon 
 to complain of his hard lot, becaufe the 
 blame will reft principally on his own neg- 
 ligence and fo'ly. 
 
 WE ought therefore to make it our main 
 bufinefs and principal concern, fometimes to 
 take a review of our paft actions, and if we 
 find any thing amifs, to fearch the fource 
 and original of all our errors, and to regu- 
 late our opinions, on which our motions do 
 depend. 
 
 IT is eafy to obferve how induftriouily 
 men will employ their utmoft abilities, and 
 exert all their talents, to obtain what they are 
 in purfuit of, and take to be their chiefeft 
 good : their fchemes are well concerted, and 
 right meafures taken to put them in execu- 
 tion ;
 
 [6o] 
 
 tion ; biit the ends which they propofe 
 are frequently wrong, being governed by 
 perverle fancies, and falfe relimes of life 
 and manners. Should we <not therefore, 
 fometimes at lead:, beftow a little pains to 
 difcover what we ought to aim at, and what 
 things are moft worthy to be purfued, left, 
 through a foolifh admiration or miftaken 
 opinion, we mould engage in a long labo- 
 rious chace, and all the while make that 
 the object of our delire, which is not worth 
 our care ? 
 
 IT is this which demands our firft and 
 moft conftant attention ; and here is laid 
 the foundation of an ART fuperior to all 
 others of human practice and invention, 
 the moft ufeful as well as moft excellent 
 part of knowledge, being to know ourfelves, 
 and what relates to ourfelves, and not to 
 reft in bare fpeculation, but by working 
 upon our own minds, to rectify our fen- 
 timents, and relimes of things, by which 
 all our affections, and coniequent actions 
 are governed. This is no vain philofophy, 
 but true wifdom, to gain which will far ex- 
 ceed all other acquisitions, and be more ad- 
 vantageous than to get riches, becaufe thefe 
 can only furnim us with outward things ; 
 but that will fet all matters right within ; it 
 will teach us to regulate our paffions, and 
 to direct all our actions to their true fcope 
 and end, 
 
 AND
 
 f6i ] 
 
 AND though this is a fcience which for 
 its dignity and utility far excels all others, 
 yet its precepts are plain and iimple, fuch 
 as every one may learn if he will but hear- 
 tily fet about it : it requires no long deduc- 
 tions, nor intricate conclufions -, nor is it built 
 upon airy fpeculations ; every man's own 
 fenfe and experience will readily inform 
 him, in moft cafes, if he will but confult 
 it, and freely make ufe of his reafon in an 
 affair of fo great concern 5 being at the 
 fame time always ready to receive informa- 
 tion, and with all due modefty and fub- 
 miffion, to hearken to the advice of fuch 
 as are wifer and better than himfelf. 
 
 IT is very requilite that all the arts of 
 perfuafion mould be made ufe of, and the 
 greateft force of eloquence employed at fta- 
 ted times and feafons, to reclaim men from 
 their evil courfes, and keep them in their 
 duty, to reprefent every thing in a jufl light, 
 and mew what is truly eligible, and what 
 ought to be avoided. 
 
 IT is not fo eafy a work to reform the 
 errors of our conduct, that a man can al- 
 ways ' perform it of himfelf, without the 
 kind afliftance of fuch as are able to ad- 
 vife and direct him : yet the heft inftruc- 
 tion will avail but little, unlefs he will re- 
 folve to do his part, to employ a little care 
 and attention, arid ufe all the neceftary 
 caution, which the miftakcs we fo often 
 
 commit
 
 [6 2 ] 
 
 commit through inadvertency mould excite 
 us to. The confcioufnefs of this mould in- 
 duce us, if poffible, to reftrain all impetu- 
 ous motions, and controul every forward 
 inclination, until the ideas of pleafure and 
 appreheniions of evil, which offer them- 
 felves to our view, are thoroughly examined 
 and corrected. 
 
 A s we cannot avoid reflecting upon our 
 conduct, experience will convince us, that 
 we are often impofed upon and deceived, 
 when we ar>e too eafily moved by the firil 
 appearance, and ftrikiog fancy of good and 
 evil : the more frequently and impartially 
 any perfon reviews his own actions, the 
 more lively impreflion of this truth will re- 
 main upon his mind, fo as to excite a con- 
 fbnt fufpicion of judging amifs, and intro- 
 duce an habitual care and caution in all his 
 proceedings : it will make him watchful to 
 reftrain the fallies of too hafty pamons, and 
 will always bring to his remembrance, that 
 every idea which prefents itfelf mould be 
 obliged to wait a while, and be carefully 
 examined before it is allowed to pafs. 
 
 WHENEVER we are {truck with the ap- 
 pearance of any good, fo as to raife in us a 
 defire to obtain it, the fear of being drawn 
 slide from our right aim, mould induce us 
 to fufpend our motion, and flop the prole - 
 cution of that particular defire, until we 
 have employed at leaft a few tranfient 
 
 -thoughts
 
 [63l 
 
 thoughts in examining, whether that which 
 has the opinion of good united with it, be 
 really and neceflarily fo j or whether we 
 may not be without it, and yet be eafy and 
 contented : and laftly, whether the obtain- 
 ing that good may not deprive us of a 
 greater good, or bring upon us a greater 
 evil, and therefore ought to be forborn. 
 
 AND, in like manner, when the appear- 
 ance of evil excites our averlion, we ought 
 not to obey the impulfe, till we have con- 
 fidered whether what we take to be evil, 
 and would fly from as fuch, may not be 
 fuftained without any neceffary averlion or 
 abhorrence j or whether it may not be a 
 means to procure us a greater good, or pre- 
 vent a greater evil, and therefore ought to 
 be endured. 
 
 IT may alfo deferve a fhort enquiry, 
 whether we fhall be able to efcape that 
 which is the caufe of our averfion and dif- 
 turbance ; and alfo, whether it will be in 
 our power to obtain that which we make 
 the object of our delire j or, if it mould be 
 obtained, whether we can be allured of 
 keeping it in our own polTeffion, without 
 any danger of its being loft or taken from 
 us. 
 
 WHEN we come to arraign and queftion 
 our opinions, and bring them to a fair exa- 
 mination, it will frequently happen, that 
 what has united with it an appearance of 
 
 good,
 
 [64] 
 
 good, will be found upon the whole to b& 
 really evil ; and that which we might ima- 
 gine to be evil, will prove in the main to be 
 quite the reverfe. 
 
 IT is to us of the laft importance to be 
 able to form a right judgment about every 
 thing which brings along with it a mew of 
 good or evil, and therefore we ought fu re- 
 ly to avoid being engaged in ufelefs {pecu- 
 lations, and curious refearches into things 
 which we can never understand, that fo we 
 may with lefs hindrance proceed in fearching 
 into that which is our main concernment, 
 and in taking a deliberate review of what 
 has any relation to ourfelves. 
 
 IT is highly requifite that there mould 
 be a careful fcrutiny into our fancies and 
 opinions, which ought to be carried oh 
 with the utmoft freedom and impartiality, 
 being governed only by the fincere love df 
 truth j and then it will fcarce fail of being 
 brought to a happy iiTue. 
 
 IF education and common opinion have 
 betrayed us into wrong notions of what re- 
 lates to our happinefs and mifery j or if we 
 are led into miftakes by fhort and partial 
 views, or by the undue' polition of objects ; 
 if we have been biafled by prejudice, or 
 blinded by paffion ; all thefe may in fome 
 meafure be rectified by a fair enquiry, arid 
 by a free and impartial ufe of underftand- 
 ing, being always willing to lend a patient 
 ear to inftruction. THERE
 
 
 1 65 ] 
 
 THERE is nothing. a man will fo earnefl- 
 ly wifh for, as to be doing with the utmoft 
 and mod unwearied diligence that which is 
 his principal bufinefs, to learn what is truly 
 profitable and good, tending to his befl in- 
 tereft and advantage, and alfo what is hurt- 
 ful and injurious, tending to his greateft 
 detriment. 
 
 JN a matter of fo great concern, he will 
 not always reft fatisfied with the received 
 opinions, nor be led by example, and the 
 prevailing fafhion ; he will ftrive to lay afide 
 all prejudice and partiality, not fuffering his 
 views to be confined to a narrow compafs, 
 but will fummon all the powers of reafon 
 to break the enchantment, that fo he may 
 think in a more free and extenfive manner; 
 and fo far as his capacity will allow, take 
 a general fufvey of every thing which may 
 -either promote or hinder his true felicity. 
 
 BY this means he will not haftily take 
 up with every apparent good, but will foon 
 difcover what is really iuch, and thus he 
 will advance confiderably towards HAPPI- 
 NESS, who can truly diftinguifh betwixt 
 good and evil; and it might be fuppofed 
 that he would then feel no hindrance in 
 following what his beft judgment dictates 
 to be right ; but experience will convince 
 him, that his work is but half accomplilh- 
 ed, becaufe he will -find himfelf embarraf- 
 fed with many oppofite inclinations, which 
 F will
 
 [66] 
 
 will thwart thofe motions his impartial rea-* 
 fon may fugged. 
 
 THOUGH REASON be convinced, yet the 
 fancy may be otherways engaged; evil ha- 
 bits may have been contracted ; the tafte 
 may.be vitiated, and by a long, indulgence, 
 fome ideas may have gained fo great an af- 
 eendant,. as not eafily to be reduced to obe- 
 dience ; and though, in our fedate and 
 cooler hours, we can clearly difeern what 
 is truly good and evil, and refolve to regu- 
 late our conduct accordingly ; yet the main 
 bulinefs will be to keep our opinions fteady 
 and invariable - x left at other feafons the 
 nearer approach of objects mould caufe a 
 change in our refolutions, and raife appear- 
 ances to ftrike upon the fancy in fo power- 
 ful a manner, as to carry us with irrefifti- 
 ble force into meafures directly oppoiite to 
 what our moft deliberate judgment did ap- 
 prove. 
 
 IT will be the principal care of fuch as 
 educate youth, to form their minds to wif- 
 dom, by infufing right opinions of good 
 and evil, cherifhing the good affections, fo 
 as by frequent ufe to render them habitual ^ 
 and fuppreffing all wrong inclinations, by 
 forbearance and reilraint. They will care- 
 fully watch each growing tendency, and 
 fuffer no ill habits to be contracted, nor 
 any affections to be indulged, in oppofitioi* 
 to reafon; but fhould induftrioufly with- 
 draw
 
 [67] 
 
 draw the fancy and opinion both of good 
 and evil from that to which it does not pro- 
 perly appertain, and always direct it with the 
 ftrongeft encouragement to that with which 
 it naturally agrees. But all are not fo happy 
 as to enter the firft ftage of life with fuch 
 advantage i it may with too much truth be 
 affirmed, that in many places, the profeffed 
 teachers of mankind do inftil falfe notions, 
 and thereby encourage wrong affections ; or 
 elfe bad example, and the prevailing famion 
 do lead men aftray, and cuftom will intro- 
 duce a falfe relifh, fo that whoever comes 
 to years of diicretion, and a capacity of rea- 
 ifon and reflection, will fcarce want occafion 
 to make ufe of it ; he will find many things 
 amifs within, which will cut out for him 
 fome employment. 
 
 THEREFORE whoever is defirous of ob- 
 taining the greateft good he is capable of 
 enjoying, he muft drive to rectify, as far as 
 he is able, his opinions, and recal his fenti- 
 ments from the power of famion, to that 
 of reafon ; and if evil cuftom has prevailed, 
 he mould, in obedience to the dictates of his 
 underftanding, ftrive by contrary practice to 
 reform his tafte, and by degrees to wean 
 his fancy from inferior enjoyments, which 
 are not truly his good, that fo he may ap- 
 ply it with greater fuccefs to fuch as are of 
 a higher nature, and will yield the greateft 
 and moft lading pleafure. 
 
 F 2 THB
 
 [68] 
 
 THE firft- part of wifdom is to be free from 
 folly ; and the principal care in conducting 
 our motion, is to avoid error, and forbear 
 purfuing that which is not good, and fly- 
 ing from that which is not really evil. If a 
 man can but once gain that command over 
 himfelf, as to be free from every falfe biafs, 
 and difengaged from every wrong inclina- 
 tion, he will then, and not before, be free 
 and difencumbered in the purfuit of what 
 reafon dictates to be moft conducing to his 
 happinefs, and will find it a more eafy tafk 
 to (hun and avoid what Would" tend to make 
 him miferable. 
 
 IT appears but too plain, that objects of 
 the lowed rank will fometimes to a deprav- 
 ed fancy and a vitiated tafte, afford great- 
 er delight than others, which we cannot 
 but acknowledge to be of a much higher 
 and nobler kind ; and as they pleafe us 
 more when prefent, their reprefentations 
 when abfent will be attended with a more 
 lively idea of pleafure, and the defire mall 
 be fo much the ftronger, as this is com- 
 monly brought on by long ufe and cuftom, 
 and fcarce to be remedied by any other me- 
 thod. 
 
 THUS he, who by long indulgence is 
 wholly devoted to the pleafures of fenfe, 
 has perhaps but little relifh for higher en- 
 joyments, and is utterly difabled from pur- 
 fuing them : but the moil thoughtlefs and 
 
 undefign-
 
 undeligning rake, cannot avoid at fome cer- 
 tain feafons being made fenfible of his er- 
 rors j and if he can be once brought to fe- 
 rious reflection, the voice of reafon will be 
 founding in his ears, Scorn thefe unmanly 
 delights, which are at beft but mean and 
 unworthy, and are too dearly purchafed by 
 more lafting grief and forrow. Juft atten- 
 tion will fct before his eyes a lively image of 
 thofe evils he brings upon himfelf, and of 
 thofe fublimer joys he facrifices for the fake 
 of the loweft fatisfactions. This it is pof- 
 fible may be fo deeply imprefTed upon his 
 mind, as to efface all oppofite appearances, 
 and make that his averfion, as the caufe of 
 fo much mifery, which he once delighted 
 in as his greateft good. And thus it is cer- 
 tain, if he can once conquer his vicious 
 habits, and is no longer diverted and drawn 
 aiide by irregular attractions, he will find 
 lefs hindrance in purfuing fteadily that courfe 
 which his moft deliberate choice fhall ap- 
 prove. 
 
 THOUGH our aim mould be directed to 
 the higheft felicity, yet we mall fcarce be 
 able to make any progrefs towards it, until 
 we ceafe from purfuing what is not our 
 good, but mall be like the benighted travel- 
 ler, who is drawn far out of his way, by 
 following fome falfe blaze, or wandering 
 meteor; therefore after we have by a tree 
 ufe of underftanding, learnt what is truly 
 F 3 good
 
 good and evil, our next care fhould be to 
 work upon the imagination , end by habi-. 
 tual practice to reform our tafte, and bring- 
 all thofe lively arid affecting ideas which 
 ftrike upon the fancy, to be rational and 
 juit, .noways varying from the fentiments 
 we entertained in our fedateft hours. 
 
 BY this means we may in fome meafure, 
 amend our faults, and correct our errors^ 
 which we affirm is not impoffible to be ef- 
 fected j for it is not only when a man is 
 too much addicted to the pleafures of fenfe, 
 but if he is fired with ambition, or if he 
 is proud, and covetous, envious, or fuper- 
 flitious, or whatever other irregular paffion 
 may lead him aftray, there is a certain me- 
 thod to be obferved, whereby he may hope 
 to retrieve his wanderings, and find the 
 way again. 
 
 WE do not prefume to give advice or 
 inftruction, but only to corjider how every 
 man may advife himfelf, if he thinks it 
 worth his time, and is willing to be at the 
 pains j neither will it be found quite fo ri- 
 diculous as .at firft fight it may appear, to 
 fuppofe a man may divide himfelf into twcx 
 diftinct parties, and be at once both teach- 
 er and follower j for we know we are not 
 only endowed with fenfe, or a power to 
 feel pleafure and pain, which ferves to put 
 us into motion, but we have alfo a power 
 pf comparing, reafoning, and judging ; that
 
 this latter .was given us to reftrain., and 
 govern the former, and therefore may juft- 
 }y claim the fupreme direction. 
 
 IT is certainly every man's chief interest 
 to exert this generous faculty, and raife 
 within himfelf a counfeller and advifer, 
 who will not only fave him from going 
 aftray, but will be fare to bring him for- 
 ward in the right way towards happinefs. 
 He will not only point out to us the errors 
 of our conduct, but will fhew us how they 
 are to be corrected and reformed ; and if 
 the fole power is lodged in his hands, all 
 our affairs will be rightly managed, and our 
 motion guided to the beft advantage. 
 
 WHOEVER will freely and impartially 
 employ his reafon, may difcover what is 
 really his good ; and though the appearance 
 fhould be too faint to raife defire, yet keep- 
 ing the object much in our view and con- 
 templation, may excite a lively idea of plea- 
 furs to ftrike upon the imagination, and 
 make us uneafy in the want of it, repeated 
 ufe and practice will increafe our relifh, 
 until at laft we come to like and admire, 
 what at firft was viewed with great indiffe- 
 rence. 
 
 BUT as our greateft hinderance proceeds 
 from wrong inclinations which rife up in 
 oppoiition to reafon, and carry us into con- 
 trary purfuits, we fhall often be obliged to 
 work by the weaning rather than the en- 
 F 4 gaging
 
 [ 72 ] 
 
 gaging paffions ; and when we are once 
 fully convinced, that what we took to be 
 good is upon the whole really evil, we; 
 mould turn away our eyes from the danger- 
 ous ideas of pleafure which it may yield, 
 and keep at a diflance from the tempting 
 object j for in fome cafes there is no fafety 
 but in a fpeedy flight. 
 
 WE may then, for our further fecurity, 
 fix our attention on the greater mifchiefs 
 that will follow, fo as to deflroy the ap- 
 pearance of good, and thereby remove the 
 defire, or rather make it our averfion, un- 
 til by difufe and contrary cuftorn, all incli- 
 nation towards it may be worn off. 
 
 ON the other hand, when the appearance 
 of evil comes along with that to which it 
 does not juftly appertain, if REASON is con- 
 vinced, that in the main it is really good, 
 we ought not to fly from it with precipi- 
 tation, but rather flrive to approach nearer 
 to it by degrees, and inure ourfelves to 
 bear it j by which means the hideous phan- 
 tom will vanifh, and by bringing into view 
 the greater advantage it will procure, it may 
 no longer be our averfion, but rather be- 
 come the object of defire. 
 
 THAT evei-y fancy and appearance of 
 good or evil mould be made conformable 
 to reafon, and that our affections fhould 
 be governed accordingly, is a thing of all 
 others, the mofl to be defired ; but it mu# 
 
 be
 
 [73 ] 
 
 be acknowledged that it is not fo eafy a"n 
 attainment, but that it will coft fome pains, 
 and the firft fteps towards it muft be in an- 
 guifh and regret. It will require fomewhat 
 of felf-denial, to be able to flop or fufpend 
 our motion, and controul every forward in^ 
 clination, until reafon can have time to ex- 
 amine appearances ; and if upon a fair en- 
 quiry, what we aim at, is not found to be 
 our good, we muft wholly refrain the pur- 
 fuit. All this cannot be done without 
 fome violence to the fenfitive part of our 
 nature ; as we (hall be obliged to fuftain 
 the uneafinefs of many defires and aver- 
 iions j which muft not be gratified; and 
 much muft be fuffered both from the pre- 
 fence of evil, which muft be endured, and 
 alfo from the abfence of good, which muft 
 be forborn. 
 
 YET who would not ft rive to learn thefe 
 leffons of forbearance and endurance, fince 
 the advantages accruing are fo apparent, as 
 that by the expence of a fmall venture, we 
 fhall be fure to gain a prize of ineftimable 
 value, and by forbearing fome inferior gra- 
 tifications, or perhaps enduring fome pain, 
 and hardfliip for the prefent, we ihall ob- 
 tain the greateft and rnofl exalted plea- 
 fure. 
 
 HAPPINESS itfelf muft not be purfued 
 too eagerly, left by too hafty meafures we 
 meet with difappointment ; nor muft we be 
 
 always.
 
 [74] 
 
 always averfe to fufFer a little pain, becaufe 
 he who is fo very impatient as not to bear 
 the leaft uneafinefs, can never order his af- 
 fections and govern his motions as he ought; 
 nor can he have any fteadinefs or ftrength 
 of mind ; but will be driven afide by the 
 fmalleft impulfe, and made the fport of 
 every weak and childifh paffion : but who- 
 ever is rightly apprized that there is no fuch 
 thing as pure and unmixed felicity, and is 
 therefore willing to undergo fome trouble, 
 and chufes to take the pains which is ne- 
 ceflary to reftrain and moderate his affec- 
 tions, and inure himfelf to the practice of 
 felf-denial, will be amply rewarded for all 
 his fufferings, by the great advantages that 
 will enfue. 
 
 FOR there is nothing excellent and wor- 
 thy which he may not attain by fuch a re- 
 gimen ; whereas the contrary method of 
 yielding to every impulfe, and giving way 
 to every prepoffefTing fancy, will carry us 
 far from our true felicity, and in a fhort time, 
 bring upon us the greater! mifery and diftrefs, 
 
 IT is but being content to bear fome pre- 
 fent evil, and alfo to fufFer under the want 
 of good, until by letting reafon have fair 
 play, all falfe reprelentations may be re-, 
 moved, and then we mail fcarce fail of ob- 
 taining the greater! happinefs, and mail be 
 Delivered from numberlefs difquiets, which 
 we (hall qtherwife bring upon ourfelves.
 
 
 [751 
 
 To be able to forbear what has united 
 with it an idea of pleafure, but in the main 
 is not our good, and to endure what is not 
 really evil, though it may give us fome 
 prefent uneafinefs, is one of thofe great 
 ends that are to be obtained by a free ufe 
 of reafon, and by the correction of our 
 fancies and opinions ; but when by this or 
 any other means, the practice is become in 
 any degree habitual, it will in its turn con- 
 tribute very much to fix the empire of rea-r 
 fon, and render it a more eafy tafk to rec~ti- 
 fy all falfe appearances, and bring every paf- 
 iion into fubjection. 
 
 THIS general habit of felf- denial, call it 
 temperance, moderation, patience, govern- 
 ment, or felf command, for it feems to Jn- 
 clude all thefe, has by the greateft matters, 
 in all ages, been efteemed the main prin- 
 ciple of wifdom j and is what every one 
 mould ftrive to obtain as the greateft trea- 
 fure, far exceeding all outward acquifkions, 
 which are often precarious and uncertain, 
 and as often the occafions of grief and vex- 
 ation ; but this will afford perpetual tran r 
 quillity, as it is in every one's power by 
 |his method to lay within himfelf the f fure 
 and lading foundations of happinefs, peace 
 and contentment. 
 
 THOUGH it may appear fomewhat hard, 
 and like a force upon nature, voluntarily to 
 endure pain, which we all naturally ftrive 
 
 to
 
 , 
 
 to avoid, as much as we are able, yet rea- 
 fon and reflection will inform us, that to 
 bear a lefler evil, in order to avoid a great- 
 er, and to forbear a lefler good to obtain 
 another more valuable, is no way inconfif- 
 tent with our true intereft ; and that ac- 
 cording to the prefent difpofition of affairs, 
 the greateft good is not to be acquired, nor 
 can we efcape the greateft evils upon any 
 other terms. 
 
 WHICH confideration, if it be kept in 
 mind, may unite fo great an appearance of 
 advantage with this ^method of felf-denial, 
 as quite to over-ballnnce all the hardfhips 
 which mud be undergone ; and though the 
 inclinations muft be often curbed and re- 
 trained, and the affections frequently con- 
 trouled, by bringing oppofite appearances 
 into play, which will occafion a conflict 
 that at firft may be a little irkfome, or even 
 painful ; yej repeated ufe and practice will 
 render it more eafy, and upon every ftep we 
 take in this great work, the mind will re- 
 view with pleafure the conqueft it has made, 
 and rejoice to feel its own advancement and 
 recovery. 
 
 THOUGH we mould advance but flowly, 
 and perhaps be far from arriving at perfec- 
 tion, yet it will be fome fatisfaction to have 
 made a fmall progrefs, and the leaft ap- 
 proach towards it will be found no incon- 
 n attainment, 
 
 HAPPY
 
 [77] 
 
 HAPPY it is for thofe who from their 
 tender years, while the inclination was yet 
 flexible and yielding, have been trained up 
 in the ufe of SELF DENIAL, and frequent- 
 ly obliged to endure what they were averfe 
 ,to, and to forego what was the object of 
 their defire, to refrain from pleafure, and 
 to undergo fome labour and hardship ; for 
 this will ever after contribute very much to 
 the health and ftrength both of their bodies 
 and minds : and they who have effectually 
 acquired this habit, will not be hurried 
 away by their unruly paffions, but having 
 the reins in their own hands, will find no 
 difficulty to flop in their full career, and 
 divert their motion into another courfe, as 
 reafon {hall direct, 
 
 BUT after a long courfe of indulgence, 
 ' when perfons have had their own wills, 
 and their inclinations have rarely been crof- 
 fed, the ideas and fancies of good and evil, 
 having been fo long accuftoroed to com- 
 mand, will grow too imperious to admit of 
 any reftraint; for if we give way to any 
 fingle appearance upon its own authority, 
 without bringing it to the teft of reafon, it 
 will be fure to gain ftrength by indulgence, 
 and we {hall be lefs able to refift it after- 
 wards ; and as it is fcarce pomble to obey 
 one wrong inclination without being en- 
 flaved to the reft, this will gradually lead 
 
 on
 
 . . 1 78] 
 
 6n to a general loofenefs and difdrder, where 
 every foremoft fancy gains abfolute domi- 
 nion, and it will be no longer in our power 
 to flop our motion, and govern it accord- 
 ing as reafon mall direct, but we (hall be 
 carried away by the unrefifted force of every 
 lawlefs paffion. 
 
 YET even in this depldrable condition 
 ought no man to defpair of feeing an alter* 
 ation for the better ; though the advantages 
 of a good education are wholly wanting^ 
 and not only many particular wrong affec- 
 tions have been ftrengthened by cuftom, 
 but a habit of univerfal diflblutenefs has 
 been introduced, yet ftill there is a pombi- 
 lity of amendment. 
 
 THOUGH we have not been a'ccuftomed 
 to pratife felf-denial out of choice, yet we 
 muft fometimes do it out of neceffity j as 
 we cannot always have our wills, but mufl 
 often meet with difappointment : and thus 
 a feries of crofs accidents and misfortunes 
 may teach us thofe leflbns of moderation 
 which we had not learnt before : or if by 
 the kind admonitions of his friends, or the 
 force of his own genius and good fenfe, or 
 from any caufe whatever, a man is brought 
 to ferious reflection, and has prefented to 
 his view a lively pidture of the mifery 
 which refults from the tyranny of indulged 
 paffion, this may raife in him a flrong de- 
 2 fire 

 
 [79] 
 
 fire to take the government upon himfetf, 
 and to endeavour to reduce his affections to 
 forae order and fubjection. 
 
 THOUGH the tafk may feem difficult at 
 firft, and appearances may be ftubbom 
 and rebellious, yet whatever trouble it may 
 coft, they muft be encountered and redu- 
 ced to obedience, otherwife they will grow 
 more abfolute, and the government will of 
 courfe be theirs j and it will be fome en- 
 couragement to proceed in this work when 
 we 'find that though thefe afTuming fancies 
 are moft infolent and domineering, where 
 they gain the afcendant, yet they are of fa 
 mean and fervile a nature, that whenever 
 they are oppofed with vigour and refolu- 
 tion, they will be brought to fubmit 5 and 
 thofe turbulent paffions may at laft be taught 
 to know their proper part, which is not to 
 govern, but obey. 
 
 A s we know by woful experience, that 
 the more we give way to any wrong incli- 
 nation, the more will the opinion of the 
 falfe. good be augmented and confirmed, 
 and the more difficult it will be to oppofe 
 it afterwards : fo on the other hand, it will 
 be fome confolation to know, that if we 
 can but once gain the victory over any 
 headftrong pafiion, it may be more eafily 
 dealt with another time, and the falfe ap- 
 pearance of good or evil may be gradually 
 
 weakened,
 
 [So] 
 
 weakened, until at lafl it be compleatly van- 
 quifhed. 
 
 IT is in every man's power, if he pleafes, 
 to refift the attacks of fancy, and fufpend 
 the gratification of his defires ; which will 
 certainly be worth his pains to put in prac- 
 tice, upon many occafions, if it were only 
 to learn fomewhat of an habit of felf-de- 
 ninl : he may begin this forbearance in mat- 
 ters of lefs moment, where the affections 
 are not fo ftrongly attached, and by con- 
 tinued ufe, he may proceed at laft to his 
 moil favourite inclinations; by which means 
 he 1 may infenfibly gain the maftery over 
 his paffions, and not be carried away by 
 every forward appearance, until it has been 
 brought to undergo a fair examination. 
 
 UPON the whole it appears, that ideas 
 and fancies of all kinds, will be continual- 
 ly prefenting themfelves, and playing upon 
 the imagination; and they do not always 
 appear what they really are, but are fre- 
 quently difguifed, and feen in a falfe light $ 
 or elfe they afford us only a fide glance or 
 a partial view ; or fome will approach too 
 near, while others are thrown at too great 
 a diftance ; but reafon will bring them into 
 a clear light, and by viewing them on every 
 lide, and at ?. juft diftance, will foon dif- 
 cover what they really are, and after an 
 impartial fcrutiny, fome it will approve, 
 
 others
 
 others it will alter, many it will abfolutely 
 rejetfr, and it will fubdue and chaften all 
 before they are allowed to pafs. 
 
 WHEN the imaginations of pleafure, and 
 apprehenfions of evil, come to be fairly 
 examined and brought to the teft of rea- 
 fon and right fenfe, they will in moft cafes 
 appear without difguiie; and the true ideas 
 of good and evil will prefent themfelves, 
 united with their proper objects ; and as 
 all thofe falfe opinions, all the fpectres, 
 phantoms, and apparitions, which haun - 
 ed us before, will vanifti and difappear, 
 the defires and averfions which they had 
 raifed, will of confequence ceafe ; and we 
 mail find no difficulty to forbear the pur- 
 fuit of that which fancy reprefented to 
 be good, but is found in the whole to be 
 rather the contrary j and be content to en- 
 dure that which appeared to be evil, but 
 in the main is quite the reverfe. 
 
 AND thus it is plain, that by comparing 
 the confequences of things, and ballancing 
 the fum total of good and evil which they 
 contain, withdrawing our attention from 
 matters of lefs concern, and fixing it upon 
 what is of the greateft moment, we have 
 it in our power to correct appearances, and 
 regulate our affections; by which means 
 we may learn to defpife prefent pleafure, 
 which is fraught with future mifery ; and 
 chearfully to undergo any prefent hardmip, 
 Q which
 
 I 3.2 ] 
 
 which may hereafter procure us greater and 
 more lafting pleafure : reafon will recom- 
 mend this as highly advantageous, and re- 
 peated life will render the practice of it eafy. 
 ,THIS curbing and retraining of our mo- 
 tion, and the confequent difcipline and caf- 
 tigation of our fancies and opinions, where 
 it can be duly put in practice, will not on- 
 ly direct our affections to their proper ob- 
 jects, but alfo reduce them to a juft pro- 
 portion with the real good or evil that is 
 before us. It will caft off all the falfe luftre 
 and glaring colours either of the flattering 
 or diimal kind, wherewith objects are ar- 
 : rayed; and thereby prevent all extravagant 
 admiration on the one hand, as well as all 
 
 unreasonable abhorrence on the other, and 
 render our deiires and averilons cur hopes 
 
 and fears more moderate and calm. 
 
 PRESENT evil will riot by fretfulriefs and 
 impatience be" rendered more grievous than 
 -is neceflary, but, by looking forward, hope 
 will chear us with a pleating profpect of 
 relief; or if it is an evil which cannot be 
 avoided, the coniideration of the common 
 appointments of life, and how neceffary it 
 is that all men mall receive evil as well as 
 good, will help us to bear it with content- 
 ment. It will teach a man not to think 
 mournfully of fuch difafters as are incident 
 to the human nature, but chearfully to 
 meet fuch evils as he knows it is his lot to 
 3 * undergo,
 
 Undergo, and patiently to bear fuch mlsfor* 
 tunes, as with his utmoft precaution he can- 
 not fhun. 
 
 WE {hall not always be inconfolable fof 
 good which is loft, fo as not to be recover- 
 ed ; but as the idea will be lefs brilliant, it 
 will fooner wear out of the mind, and the 
 forrow it occalions will neither be exceffive, 
 nor of long duration and We may at length 
 attain to that conftancy and firmnefs of fpi- 
 rit, as not to be much difcornpofed with 
 either the fmiles or frowns of fortune, but 
 fhall be enabled to meet all events with an 
 equal temper. 
 
 BY this method we fhall alfo fufFer lefs 
 from eager and immoderate defire, and fhall 
 feel lefs uneafinefs in the want of good 
 fuppofed to be attainable ; becaufe it will 
 be no longer in the power of fancy to ren- 
 der objects fo alluring, by dreffing them up 
 In falfe colours, and fhewing them diffe- 
 rent- from' what they really are; and when 
 we are in purfuit of good, our motion will 
 be deliberate and fteady, and we mall not 
 through too great impatience be apt to take 
 ram and hafty meafures, fo as to occaiion 
 difappointment. 
 
 A s every forward imagination of good 
 will not be allowed to pafs unexamined, 
 we mall not be drawn afide to follow mean 
 and low entertainments; nor be dazzled with 
 gay amufements and fplendid trifles, .which 
 G 2 are
 
 [84] 
 
 arc precarious and uncertain, and not at our 
 own command j and if we mould be fo happy 
 as to gain them, can yield us little fatisfaction, 
 but are, more likely to occafion a greater 
 {hare of trouble and difquiet. 
 
 A DILIGENT enquiry will inform us that 
 there are certain enjoyments, which yield 
 the greateft, moft escalted, and moft dura- 
 ble pleafure, and yet they depend only 
 upon ourfelves, being always in our power ; 
 and reafon will certainly direct us to enjoy- 
 contentedly the good we are pofleffed of, 
 without purfuing with too much anxiety 
 things of outward dependance, which per- 
 haps we mall never obtain. 
 
 THIS will be fo much REAL FELICITY; 
 and it will ftill be productive of more, as 
 it tends, by preventing all occafions of dif- 
 turbance, to preferve chearfulnefs and good 
 humour, and maintain that natural calm 
 and eafinefs of temper fo effential to our 
 happinefs : this will contribute ftill more to 
 fill the mind with gladnefs, and render our 
 prefent condition always pleating and de- 
 lightful ; it will difpofe us to receive all 
 evil accidents meekly, and we (hall not be 
 fo induftrious to fpoil the relifh of prefent 
 enjoyments, by too craving defires after ab- 
 fent good, nor by anxious fears of future 
 evil. It will fuffer no dark and difmal ter- 
 rors to take poffemon of our minds, but 
 will brighten every prdfpcct, and incline us 
 
 more
 
 more to hope than to fear, efpecially where 
 hope is rational and well-grounded, and 
 will never deceive us with vain and delu- 
 five expectations, which are fure to be fol- 
 lowed with grief and difappointment. 
 
 AND thus we fee that the more we take 
 from FANCY, the more we mail add to our 
 own quiet; and though this retraining 
 practice may poffibly diminim the velocity 
 of our motion, it will very much increafe 
 the eafe and tranquillity of our lives ; it 
 will free us from numberlefs pains and anx- 
 ieties, which for want of this we may 
 bring upon ourfelves ; and, fo far as it pre- 
 vails, it will cure the mind of all eager 
 and impatient expectations, of all gloomy 
 and dreadful apprehenfions, of all extrava- 
 gant tranfports when we meet with fuc- 
 cefs, and of all immoderate forrow for any 
 lofs and difappointment. 
 
 IT will banifh all anxious and diftract- 
 ing cares about what is to come, and all 
 tormenting reflections on what is paft ; and 
 if we can but once fettle within ourfelves 
 juft opinions of good and evil, we (hall not 
 be wavering and fickle in our conduct, nor 
 difapprove and repent what we have done, 
 and reproach ourfelves with having acted 
 contrary to our true intereft ; but our pur- 
 fuits will be uniform and conftant, and as 
 to all our affections and inclinations, we 
 (hall be likely to continue the fame perfons, 
 G 2 - always
 
 [86] 
 
 always aiming at our true fcope and end, 
 and fleering a fleady courfe to the fame 
 harbour. 
 
 THUS it mould feem that there is a cer- 
 tain method to be purfued, whereby any 
 man may bid fair for obtaining the greateft 
 pleafure he is capable of receiving, inter- 
 mixed with as little trouble as his condition 
 will admit of j or, in other words, he may 
 be happy if he pleafes : and it alfo moil 
 plainly appears, how great a mare the 
 powers of reafon and underftanding have 
 in directing our conduct, how near we 
 may approach to happinefs if we will fub- 
 mit to their guidance, and how wide of 
 our true aim we muft be if we neglect it : 
 for human life may in fome refpects, though 
 imperfectly, be Compared to a vefTel at fea, 
 where the winds which fwell the fails, and 
 put the veffel into motion, are the affections 
 ^nd paffions j and reafon is the mafter, who 
 prefides at the helm, and gives orders 
 when to crowd, and when to furl the fails, 
 when to go right before, and when to work 
 againft the. wind; and having always an 
 eye to the compafs, guides and directs the 
 motion, fo as to avoid all rocks and fhoals, 
 and bring the {hip fafe to the intended 
 port. If there was no wind ftirring, the 
 {hip would be perfectly becalmed and with- 
 out moiion ; and when it blows a frefli 
 gale, if there was no pilot to take care of 
 
 thq
 
 [ 8 7 ] 
 
 the helm, but the veffel muft be left tb 
 drive before the winds, me could never 
 keep any certain courfe, nor reach the place 
 for which me was bound, but would foon, 
 be darned upon the rocks, or fwallowed up 
 by the mercilefs waves. 
 
 SECT. V. 
 
 BUT though the pilot fhould ufe his 
 utmoft care, yet the winds may prove 
 contrary, or ftorms may fometimes arife to 
 drive the fhip out of its courfe j which will 
 be ftill more likely to happen if the pilot 
 is negligent or^unfkilful: and juft thus it is 
 in life, many .wrong affections and inclina- 
 tions, altogether contrary to our true inte- 
 reft, will be contracted by imitation, and 
 confirmed by cuftom ; or from ftrong im^ 
 preffions, the paffions may be fometimes fo 
 impetuous, as to admit of no reftraint, 
 
 THAT all men fhould regulate their con- 
 duel: fo as to live as happily as their condi-r 
 tion will allow, is not to be expected 5 be- 
 caufe there are many who cannot ft op and 
 fufpend their motion, fo far, as to conii- 
 der what is moft for their happinefs ; nor will 
 they be at the pains to reflect on their own 
 conduct, but rather chufe to follow every 
 foremoft inclination, and take np with every 
 4 frft
 
 [88] 
 
 firft appearance of good or evil. To take 
 things at firfl view as they pafs in our 
 minds, and to yield to the rifmg impulfe of 
 every defire or averfion, feems moft agre- 
 able to a man's eafe ; but to flop and refift 
 his inclination, this is painful ; and to exa- 
 mine his opinions, to call other ideas into 
 his view, and compare them with atten- 
 tion, this is toilfome and laborious j it is a 
 four and ungrateful tafk, fcarce confident 
 with gaiety of humour, and the delicacy of 
 pleafure will hardly endure it j as if com- 
 mon accidents and misfortunes did not make 
 life fufficiently unhappy, but we muft Hill 
 render it more fo } by refuting to enjoy thofe 
 delights that are in our power, and by be- 
 ing fo very fludious to give ourfelves trou- 
 ble which might be avoided : and efpecial- 
 ly after a long ufe of indulgence, the aver- 
 iion will dill be greater to this method of 
 felf-denial. 
 
 BUT if we could fuppofe that men upon 
 all occafions might command their paffions, 
 and take time to examine how they might 
 live moil free from pain, and enjoy the 
 greatefl pleafure, yet they could not always 
 be fecure from making wrong judgments. 
 
 How few are to be found who beflow 
 the neceflary care to cultivate and improve 
 their reafon, and to furnifh their minds 
 \vith ufeful knowledge j and even thele can- 
 not always avoid going aflray, fometimes 
 
 through
 
 [ 89 ] 
 
 through invincible ignorance, and often 
 through inadvertency : though we imploy 
 our utmoft care, yet we {hall be betrayed 
 into errors, by the prejudices and prepoffef- 
 fions of our early years, or by the force of 
 imitation and evil cuflom, which cannot al- 
 ways be eafily conquered ; by the narrow 
 capacity of our minds, and by the undue 
 pofition of objects ; for fome will be fet 
 too near, and fome too far, that we cannot 
 view them from the true point of fight. 
 
 AND what makes the cafe ftill more de- 
 plorable is, that though by a careful ufe of 
 reafon it were poffible for us to form right 
 opinions, in our fedate and cooler hours; 
 yet the WILL does not always follow the 
 dictates of the UNDERSTANDING, nor can 
 we always fteadily purfue that which we 
 know to be our greatefl good. It is not 
 a bare conviction of reafon that can govern 
 our motion ; but if the tafte is vitiated and 
 depraved, and the appearances which ftrike 
 upon the imagination are of the oppofite 
 fide, the attraction will be moft powerful 
 that way. 
 
 THOUGH the understanding may clearly 
 difcern what things are moft worthy to be 
 purfued, as tending moft to our happinefs, 
 yet that will not always be fufficient to in- 
 fluence our behaviour; but there will ftill be 
 required a further correction and a careful 
 working upon our own minds, before we 
 
 can
 
 [ 90 ] 
 
 can rectify the depraved fenfe, and withdraw 
 the fancy and appearance of good or evil, 
 which cuftom has united with many things 
 to which they do not properly appertain ; 
 nay, fo ftrong will be the ASSOCIATION, 
 that in many cafes it will not be in our 
 power, but we mall remain at variance with 
 ourfelves, and fancy will often recommend 
 what reafon condemns, and we mall upon 
 fome occaiions follow that moft which our 
 deliberate judgment leaft approves: 
 
 AND thus it feems, that though much 
 may be done towards governing our MO- 
 TION, by a right ufe of the underftanding, 
 without which it could not be directed- at 
 all 3 yet it is in a manner impomble to attain 
 to PERFECT HAPPINESS, becaufe we are ex- 
 pqfed to innumerable errors ; and the only 
 guide which fhould lead us in the right 
 path, is often not confulted, or, if he is, 
 may fometimes . be at a lofs, or unable to 
 direct us, or when he is both able and 
 ready to {hew us the right way, yet, fo 
 firange is the infatuation, he is not always 
 followed. 
 
 BUT of fo great importance is the right 
 ufe of our nobler faculties, that where REA- 
 SON does not govern our motion, nay, 
 where it has not the fole and abfolute 
 command, nothing can proceed as it ought, 
 nor can we fteadily purfue our true fcope 
 and aim 3 but in proportion as that lofes its 
 
 authority^
 
 [9' ] 
 
 authority, all will be folly and madnels, a$ 
 it is moft certain mifery and flavery. 
 
 HE alone can be faid to be MASTER OF 
 HIMSELF, who can controul his inclination, 
 and fufpend, his motion, until he has con- 
 fidered whither it will tend ; and can after- 
 wards continue or alter its direction, as he 
 {hall find moft reafonable : it is this which 
 denominates one a RATIONAL and FREE 
 AGENT ; and the more perfect we are in 
 this practice, the nearer we mail approach 
 towards being compkatly happy. 
 
 IT is this REGIMI N which raifes us to 
 any degree of fteadinefs and ftrength of 
 mind, gives us the command over ourfelves, 
 and at the fame time that it makes us free, 
 it makes us happy: whereas the contrary 
 method of yielding to every foremoft opi- 
 nion of good or evil, as it enilaves us to 
 every imperious fancy, every mean and un- 
 worthy paffron, it reduces us to the loweft 
 and moft abject ftate of fervitude, and at 
 the fame time makes us in the laft degree 
 wretched and unhappy. 
 
 As he is by no means at his ^ vn com- 
 mand, who cannot flop and govern his 
 motion, but is carried away by the prevail- 
 ing impulle of every hafty paffion ; fo nei- 
 ther can he be deemed happy or free, who 
 has not a capacity to judge of good or evil, 
 or, which is the fame thing, who dares not 
 make/ufe of his reafon, who cannot think 
 
 at
 
 At large, with a moft free and impartial ufc 
 of his underftanding, but is curbed and re- 
 ftrained, and remains ignorant of his own 
 true intereft, for want of a right ufe of thofe 
 "natural powers he is endowed with. 
 
 As it is highly requifite, in order to be 
 happy, that we employ that natural talent 
 of thinking, which GOD has given us; 
 fo it is no lefs neceflary that we fliould 
 think freely without any reftraint j for if 
 once we ftop fhort, and cannot or dare not 
 freely examine into every thing which offers 
 itfelf, and brings along with it the appear- 
 ance of good or evil, we are fo far liable 
 to be deceived and betrayed into error and 
 mifconduct. 
 
 How can we hope to furmount the pre- 
 judices of education, and the prepofTeflions of 
 our early years, or to rectify thofe falfe no- 
 tions that have been imbibed by imitation 
 or wrong inftrudtion, if thought muft be 
 reftrained, and the mind is debarred from 
 the free cenfure and examination of its 
 own opinions ; or how can we avoid being 
 deceived by the undue pofition of objects, 
 or by fhort and partial views, if the under- 
 ftanding, which is at befl but weak and 
 fcanty, muft be ftill more confined, or if 
 any thing whatever muft take off from that 
 largenefs and freedom of thought, on 
 which our happinefs as well as liberty de- 
 pends. 
 
 YET
 
 [93 ] 
 
 YET is this noble faculty, the REASON of 
 mankind, frequently hood-winked and re- 
 ftrained, and by that means eafily impofed 
 upon ; and it is as often openly infulted and 
 forced to quit the ftage, that triumphant 
 impofture may act its part without con- 
 troul. 
 
 BUT of all others, he is furely the moft 
 wretched, and the moft enflaved, whofe 
 reafon is convinced, but whofe fancy is fo 
 ftrongly prepoffeffed, that though he can 
 plainly fee his true happinefs and good, yet 
 is chained down and fo faft bound in fet- 
 ters, that it is not in his power to purfue 
 it ; or rather is carried away by a contrary 
 impulfe, which he cannot refift, from what 
 he knows to be his good, to purfue what 
 his deliberate judgment confefTes to be 
 evil. 
 
 THE more fuch a perfon turns his eyes 
 towards LIBERTY and HAPPINESS, and 
 thofe fublimer joys, which he can clearly 
 difcern, but muft never hope to obtain; 
 the more he will bewail his own captivity, 
 and lament the wretched ftate of MISERY 
 and SUBJECTION, to which he is reduced. 
 
 YET it is not to be fuppofed, but that 
 this will fometimes be the cafe, if we con- 
 fider how eafy it is for flrong impreffions of 
 fenfe to prevail over reafon, and what a 
 bewitching force there is in cuftom, which 
 is alfo confirmed by daily obfervation. 
 
 AND
 
 AND thus, though it were much to be 
 wimed, that our opinions might be reeling, 
 and all appearances chaftened and fubdued, 
 that fo our paffions might be moderated, 
 and our motion always guided to our TRUE 
 FELICITY j and though we ought to make 
 it our co'nftant endeavour to attain this great 
 end ; yet, with our utmofl efforts, we mall 
 not be able fully to accomplim it : for while 
 men are fallible, they will be fubject to er- 
 rors, being liable fo many ways to be pof- 
 feffed with falfe opinions, which lead them 
 aftray - t and appearances will fometimes 
 ftrike upon the fancy in fo forcible a man- 
 ner, as to render our motion too hafty and 
 violent to be vhider the command of rea- 
 fon. 
 
 ALL perfons have fofne particular, foible 
 in their natural temper j and education and 
 cuflom will eftablifh various habits, which 
 will occafion great diverfity of reliflies and 
 meafures of life, and create a vaft variety 
 of interfering motions in almoft infinite di- 
 rections, all of them fwerving more or lefs 
 from true happinefs, and the perfection of 
 
 MORAL EXCELLENCE. 
 
 ALL thefe errors and deflexions, when 
 feen in a limited view, do appear irregular 
 and wrong, in which light they will and 
 always ought to be feen by us; and if we 
 are guilty of fuch errors, we reproach our- 
 felves with folly whenever we review our 
 
 own
 
 t S>* ] 
 
 own actions : but though thefe deviating 
 motions, this claming and oppolition of dif- 
 ferent interefts, feems to us to occafion infi- 
 nite diforder and confufion in human affairs, 
 yet had we a clearer and more extenfive 
 view, it would be found to be quite the re- 
 verfe ; that nothing could be better ordered 
 than it is, and that all the faults we find in 
 the adminhtration of the univerfe, are owing 
 only to our own blindnefs, and want of ca- 
 pacity to fee the wife difpoiitions of PRO-* 
 VIDENCE. 
 
 THOUGH the compafs of our knowledge 
 is but fmall, yet we may perceive that plea- 
 fure and pain, good and evil, which are fo 
 conftantly interwoven, have each a good 
 effect, and do produce, in the main, a moil 
 agreable mixture. 
 
 IT has been already obferved, that a 
 ftate of perfect indolence or freedom from 
 pain, is a ftate of REST ; it is the centre to 
 which all our motions are directed -, and, if 
 we could arrive at it, we mould quickly 
 ceafe to move : but it is what comes athwart, 
 and throws us off in our purfuits after HAP- 
 PINESS, that keeps us in continual motion \ 
 and many fuch caufes of uneafinefs will 
 arife from the action of objects which fur- 
 round us : but more proceed from interfe- 
 ring, interefts amongft ourfelves, when one 
 peribn aims at that as his happinefs which 
 will tend to make another miferable, or 
 
 when
 
 [96] 
 
 when there are many rivals flriving to ob- 
 tain the fame good, 
 
 IN all thefe cafes, OPPOSITION and RE- 
 SENTMENT renders our motion more vehe- 
 ment and active, without which it would 
 be apt to languifh, and all would fink into 
 a dull lethargic ftate of inactivity, where- 
 in we fhould feel but little pain, and per- 
 haps enjoy lefs delight: but after eagerly 
 contending for a prize, the difficulty of the 
 acquifition heightens very much the plea- 
 fure of the enjoyment. 
 
 BESIDES, if there were no contrary in- 
 clinations, no oppofite meafures of conduct, 
 there could fcarce be any fuch thing as 
 MORAL EXCELLENCE ; or, at leaft, it could 
 never exert itfelf, nor be (hewn to any ad- 
 vantage ; for without a conflict there could 
 be no victory : and if there was no tryal, 
 nor no difficulty and danger to be encoun- 
 tered, nothing great and worthy could ever 
 be performed : it is this that raifes virtue to 
 the higheft pitch, difplays its fovereign 
 beauty, and makes it well deferving of a 
 crown : for when it has been ftruggling 
 with misfortune, has furmounted oppofition, 
 and is fet off by proper foils ; it is then 
 that the dignity of SENTIMENT, and the 
 fublime of ACTION, like the fun breaking 
 out from clouds of darknefs, are feen in 
 their greatefl luflre. 
 
 WE
 
 
 [97] 
 
 WE know, or at leaft are capable of 
 knowing, what is good for , ourfelves j but 
 what is good or evil in the whole, we can-* 
 not fully underhand ; becaufe we cannot 
 fee the whole of things : yet from what 
 we can difcover, we have reafon to con- 
 clude, that all is ordered for the beft j or 
 at leafl we muft acknowledge that what is 
 apparently and relatively evil, may pom- 
 bly be really and abfolutely good ; and that 
 all the feveral blemifhes and imperfections 
 of the parts, may contribute to the beauty 
 and perfection of the WHOLE. 
 
 BUT of -this we are very well afTured, 
 that whatever is acted contrary to our true 
 intereft and advantage, is fo far ill to us ; 
 for ha r .pinefs is our right ftate, and mifery 
 our wrong, the one is moft induftrioufly 
 manned, as the other is affectionately fought; 
 it ought therefore to be our bufinefs to re- 
 gulate our own conduct, fo far as we are 
 able ; leaving it with all refignation to the 
 SUPREME BEING to govern the whole: 
 and the fole defign of this difcourfe is only 
 to make it appear, that the more freely and 
 fincerely we imploy that degree of reafon 
 which he has given us, the nearer it will 
 guide us to our CHIEFEST GOOD, and the 
 lefs apt we (hall be to run into errors. This 
 will inform us, that we were not defigned 
 to be completely happy ; and that the main 
 fecret confifts in not following pleafure too 
 H eagerly,
 
 eagerly, but in being fometimes willing to 
 forbear when it might be enjoyed, and in 
 chufing fomenimes to endure a little trouble, 
 which for the prefent might be avoided j 
 becaufe without this we cannot efcape the 
 greater! EVIL, nor obtain the beft and great- 
 efl GOOD. 
 
 IF this be allowed, we would next en- 
 deavour to enquire where our CHIEF IN- 
 TEREST lies, and to lay down a certain po- 
 fition of whofe truth we have long been 
 fully perfuaded ; that whoever will be at the 
 trouble of a little reflection, will foon dif- 
 cover, that there is a certain rule according 
 to which he ought to form his fentiments, 
 and regulate his conduct. And though we 
 have hitherto confidered man iingly, with- 
 out including the relation he bears to thofe 
 of his own kind, yet as we proceed farther 
 it will mod plainly appear, that he is not 
 of himfelf entire and independent, but muft 
 be regarded as a PART of that WHOLE to 
 which he appertains : and it may juftly be 
 fuppofed, that the WISDOM which prefides 
 in nature, has given to all creatures defigned 
 for fociety, fuch difpofitions as render them 
 fociable, and lead them to promote the good 
 of others as well as their own private ad- 
 vantage. 
 
 ; AND as man of all animals is the leafl 
 fitted for a SOLITARY LIFE, his whole de- 
 pendence being upon fellowmip and mu- 
 tual
 
 
 t 9* ] 
 
 tual affiftance, we may reafonably prefume, 
 that he will find his own private account 
 beft in working towards the GENERAL 
 GOOD : and though none can attain to PER- 
 FECTION, the nearer we approach the ftan- 
 dard of MORAL TRUTH, which confifts in 
 VIRTUE j the more we mail advance our 
 own TRUE HAPPINESS, in the enjoyment 
 of the greatefl and moil lailing pleafure,
 
 
 [ wi] 
 
 
 
 - 
 
 TREATISE 
 
 1 
 
 O N 
 
 VIRTUE and HAPPINESS. 
 
 PART II. 
 
 SECT. L 
 
 TH A T we may trace out the various 
 pleafures and pains we are capable of 
 receiving, and difcover amongft thefe, which 
 pleafures are moft fuitable to the dignity of 
 human nature, which are the moft exqui- 
 fite and refined, as well as the moft con- 
 ftant and durable, and confequently yield us 
 the higheft enjoyment; 'and which pains 
 are moft grievous and tormenting, as alfb 
 moft permanent and lafting, and therefore 
 occaiion the greateft mifery ; it will be ne- 
 ceflary to enquire into the feveral SENSES or 
 POWERS OF AFFEcf ION wherewith we arc 
 furnimed, and to confider the affections 
 arifing from them, firft fmgly by thernfelves, 
 H 3 and
 
 I 102 ] 
 
 and afterwards to compare them with one 
 another. 
 
 SELF-PRESERVATION is the firft princi- 
 ple of nature, and all fenfitive beings have 
 implanted in them a love of life, and an 
 abhorrence of death, which they drive to 
 efcape by all the means within their power j 
 and nature is not only averfe to what might 
 totally deftroy the frame of our bodies, but 
 alfo to whatever might be hurtful in any 
 degree, to whatever might injure or impair 
 any particular parts, fo as to hinder them 
 from performing their proper actions, and 
 thereby render life lefs perfect, and by de- 
 grees bring on a total diffolution. 
 
 T o provide againfl which, it is abfolute- 
 ly neceflary, that the mind mould be in- 
 formed of the various changes, which hap- 
 pen in the feveral parts of our bodies, ei- 
 ther from internal caufes, or from the ap- 
 plication of outward agents ; and alfo that 
 we mould be apprized which are falutary 
 and agreabJe to the conftitution of the 
 body, and which are hurtful and tending 
 to its deftruction. 
 
 THIS is performed in the moft fpeedy 
 and effectual manner, by the fenfations of 
 pleafure and pain, which are annexed to 
 the impreffions made by objects on our 
 fenfes ; for whatever by too violent action 
 (hall diftend or difunite the fibres of our 
 
 bodies, 
 6
 
 * 
 
 bodies, or diforder our organs, and render 
 them unfit for performing their functions, 
 excites a fenfation of pain, and thereby 
 moves us mpft powerfully to fly from and 
 avoid it ; alfo when inwardly the fmall 
 tubes and canals are obftructed, and the vi- 
 tal motion of the fluids is difturbed, this 
 caufes uneafinefs, and warns us to feek after 
 proper remedies : a moderate degree of heat 
 fo necelTary to life is pleafing and agreable, 
 but an excefs of heat as well as that of 
 cold, which are equally deftru&ive to it, 
 are both of them troublefome and painful. 
 
 WHEN the parts are in danger of being 
 injured by too much labour and toil, the 
 fenfe of wearinefs bids us to forbear, and 
 invites us to betake ourfelves to reft ; and 
 when frefh fupplies of nourimment are 
 wanted for the fupport of our bodies, this 
 we are advertifed of, and moft effectually 
 prompted to feek after, by the uneafy fen- 
 fations of hunger and thirft : alfo the amo- 
 rous inclinations betwixt the fexes, are no 
 lefs prevalent, without which the race of 
 mankind would quickly perim. 
 
 THUS, whatever leads towards death and 
 deftruction, is painful and tormenting, is 
 naturally regarded with dread and averfion ; 
 but that which tends to produce or preferve 
 life, is pleafing and delightful ; and we are 
 not only made to defire it by the idea of 
 abient good, prefented to the mind, but we 
 H 4 alfo
 
 J 
 
 alfo feel a fort of indigence by painful and 
 uneafy fenfations in the body. 
 
 ALL the r e powers of affection are abfo- 
 lutely neceflary for the preferva'ion of every 
 individual, and for the propagation of the 
 kind ; and therefore are far from being fu- 
 perfluous, much lefs are they criminal, when 
 in a juft proportion, and kept within due 
 bounds : but as thefe private affections are 
 not always of the greateft importance, it is 
 neceflary that the pains mould fometimes 
 be endured j and alib that our appetites 
 fhould be reftrained, and thefe fenfual plea- 
 fures frequently fprborn, when they come 
 in competition with others that are more 
 valuable and worthy. 
 
 IT is the part of FORTITUDE and COU- 
 RAGE, to be able to endure pain and hard- 
 fhip, and to defpife danger, and even death 
 itfelf, upon a fair and honourable occasion ; 
 as TEMPERANCE and CHASTITY give per- 
 fons the command over themfelves, and en- 
 able them to refrain from fenfual delights, 
 when it is expedient fo to do : but too great 
 a fear of danger and death, averlion to la- 
 bour and hardmip, is cowardice, effemina- 
 cy, indolence and floth ; as too great indul- 
 gence in thefe fenfual pleafures, is luxury, 
 intemperance, voluptnoufnefs, fenfuality, 
 lewdnefs and debauchery ; all which, when 
 we come to compare thefe pleafures with 
 others of a higher and more exalted nature, 
 
 will
 
 will be found inconfiftent with TRUE HAP- 
 PINESS. 
 
 BUT without comparing thefe joys of 
 fcnfe with others, if we conlider them only 
 by themfelves, and how they may be im- 
 proved to the beft advantage, we fhall find 
 that ABSTINENCE and FORBEARANCE do 
 very much contribute to enhance thefe en- 
 joyments j and that fome pain and hard- 
 fhip muft be endured, elfe we fhall tafle 
 but little pleafure. After exercife and la- 
 bour, reft is fweet and refreshing ; and the 
 natural unealineffes of hunger and thirft, 
 do very much increafe the pleafure of eat- 
 ing and drinking ; and that not only as the 
 removal of a pain enhances the pleafure, 
 but principally -becaufe the pleafure itfelf is 
 then more exquifite and intenfe. 
 
 THESE fatisfadtions do above all others 
 require due intervals of forbearance, after 
 which we naturally feel the want of them, 
 by an uneafinefs in our bodies, and the or- 
 gans of fenfe being then in the beft difpofi- 
 tion to receive thofe impreffions, the fenfa- 
 tions thence ariling are the moft delight- 
 ful. 
 
 . WHEREAS when we do not wait the call 
 of nature, but anticipate the fenfe, and 
 raife FORCED DESIRES, by ideas in the 
 mind, though thefe may by ill habit and 
 cuflom become more uneafy and impa- 
 tient than thofe which proceed from the 
 
 health-
 
 healthful confHtution of the body ; yet the 
 pleafure of gratification will be really lefs : 
 for when the keennefs of the natural fenfe is 
 wanting, there can but be fmall enjoyment, 
 and it will be in vain to endeavour to fup- 
 ply it by the moft fumptuous table, or by 
 all the arts of the moft elegant and refined 
 luxury. 
 
 THOUGH what is prefented from with- 
 out be never fo apt to excite pleafure, yet 
 if we are in no difpofition from within to 
 receive it, all that the moft tempting objects 
 of the kind can produce, will be only a 
 fickly delight, intermixed with naufeating 
 and diftafte. 
 
 THUS it appears, that nature has endow- 
 ed us with thefe powers of affection for a 
 certain purpofe and end ; which end is the 
 prefervation of our bodies, and of every 
 particular part of them in a found, vigorous 
 and healthful ftate : but it is well known, 
 that the health and vigour of the body is 
 beft maintained by temperance and exercife, 
 as it is moft injured and impaired by floth 
 and excefs. 
 
 WE have alfo found that a moderate 
 forbearance of eafe and pleafure, and en- 
 durance of labour and hardmip, do very 
 much contribute to fweeten thefe fenfual 
 enjoyments j and that without fuch felf- 
 denial they can yield but little fatisfaction, 
 
 but
 
 
 but will foon degenerate into difguft and 
 difeafe : from whence it follows, that who- 
 foever can regulate and govern his appe- 
 tites, fo as to make them moft fubfervient 
 to that end for which nature defigned them, 
 will enjoy thefe delights in the greateft per- 
 feclion ; and he that is moft addicted to 
 pleafure, even in the loweft fenfe of the 
 word, and purfues it as his chief good, 
 will find his account beft with regard to 
 his immediate fatisfaction, in avoiding too 
 much indulgence, and in ufing abftinence 
 and labour, fo much at leaft as will fee fuf- 
 ficient to preferve his health uninjured and 
 entire. 
 
 
 SECT.
 
 [ io8] 
 
 SECT. II. 
 
 THE condition of human nature is 
 fuch, as renders us utterly unable to 
 live SINGLE and INDEPENDENT ; but, on 
 the contrary, we ftand in abfolute need of 
 MUTUAL ASSISTANCE and fupport. Other 
 animals while young are hardy, fenfible, 
 and vigorous, foon helpful to themfelves, 
 knowing how to fhun danger, and feek 
 after their good : but man in infancy is of 
 all others the moft helplefs and infirm, and 
 without a long-continued and moft tender 
 care could never be raifed ; and when 
 come to full growth, his wants are fo 
 many, and his fingle ability to provide for 
 them fo fmall, that he could never live with 
 any tolerable convenience out of a focial and 
 confederate ftate : he would find it very dif- 
 ficult to provide himfelf with food and fuf- 
 tinence, or with habitations of defence 
 againft the inclemency of the feafons ; and 
 his make is fo tender, weak, and defence- 
 lefs, that he would foon become a prey to 
 other animals of fuperior ftrength and fierce- 
 nels. Our union is our main fupport > and 
 the fpecies could no otherwife increafe or 
 fubfift, than in focial intcrcourfe and com- 
 pany. 
 
 AND
 
 t 
 
 AND as mutual help and fuccour is f 
 neceflary to our prefent ftate and condition 5 
 it is therefore requiiite there mould be fome- 
 thing in our inward frame correfponding to 
 our outward circumftances, fomething in 
 the temper and difpofition, inclining men 
 to grant this help, and affiftance to each 
 other, which all do fo much fland in need 
 of. 
 
 As SOCIETY is the natural ftateofman, 
 he is in fome fort united with thofe of his 
 kind, and to be confidered as a part of the 
 whole community, and therefore his affe- 
 ctions mould not be confined within him- 
 felf, or lead him only towards his own pri- 
 vate good, but there muft alfo be fome- 
 thing in his nature prompting him to do 
 good to others. 
 
 THIS is moft effectually anfwered by that 
 principle of SYMPATHY and COMPASSION, 
 fo vifibly implanted in the heart of man, 
 whereby when no oppolite paffions do in- 
 terfere, he feels the fame affections of grief 
 and joy, wherewith he .perceives others to 
 be touched : he naturally rejoices to fee 
 them pleafed and happy, and it gives him 
 grief and anguifh, to view their mifery and 
 pain ; whereby the good of others, be- 
 comes a real good to ourfelves, as their mi- 
 fery is a real evil ; which muft of neceffity 
 move us to ufe our endeavours to procure 
 tke one, and to avert and remove the other, 
 
 as
 
 t o] 
 
 as much as any other good or evil whatfo* 
 ever of the private or felfim kind. 
 
 IT is moft evident, that as man was 
 made for SOCIETY, out of which he could 
 not long fubfift, he has interwoven in his 
 conflitution thofe difpofitions which lead 
 him to promote the publick welfare, and 
 the intereft of fociety, as much as thofe that 
 move him to take care of his own life, 
 health, and private good. 
 
 THIS fympathetick fenfe or feeling, has 
 been thought fo effential a ' part of human 
 nature, that it has been always called by 
 the name of HUMANITY ; and every action 
 that betrays a want or abfence of this fenfe, 
 is accounted barbarous and inhuman. The 
 difpofition itfelf is called GOOD NATURE, 
 and the affections arifing therefrom are na- 
 tural affections, and whoever can be infenfi- 
 ble to the good or evil of his fellow crea- 
 tures, efpecially he who can behold their 
 mifery unmoved, is looked upon as unnatu- 
 ral and depraved, and to be . as much de- 
 ficient in his inward make, as if by fome. 
 difeafe he had loft the ufe of his outward 
 fenfes, or could not feel the natural appe- 
 tites of hunger and thirft. 
 
 IT can never furely be made a doubt of, 
 but that this fympathy is implanted in our 
 NATURE, and not acquired by example or 
 habitual practice ; elfe why thofe fighs, and 
 falling tears which flow involuntarily, and 
 
 all
 
 [ MI ] 
 
 all thofe marks of anguim, which (Lew 
 themfelves in the countenance, unknown to 
 us, upon the fight of another's mifery ; 
 and though we may ftrive to fupprefs all 
 outward tokens of this paffion, becaufe the 
 excefs of it is accounted weaknefs, yet there 
 are few who can forbear (hewing fome 
 indications of it, unlefs it be fuch as by 
 long practice, have worn off all fenfe of 
 pity, and acquired a hardnefs of heart, an 
 inferifibility, which has been always reckon- 
 ed a manifeft unnatural depravity. 
 
 OUR own happinefs being thus bound 
 up in that of others, we fhall confequent- 
 ly defire their welfare, as a thing that is to 
 us directly and immediately good ; which is 
 the foundation of thofe general affections of 
 kindnefs and benevolence, charity and good- 
 will, that we naturally bear to all mankind, 
 or at leaft to that fmall part of them, with 
 whom we have to do, or who fall within 
 fhe compafs of our notice and acquaint- 
 ance. 
 
 THIS fympathy will not fufFer us to con- 
 fine our views to a narrow felf-intereft, but 
 will give full fcope and exercife to the SO- 
 CIAL PASSIONS ; it will teach us not to 
 love ourfelves only, but our neighbour as 
 well as ourfelves, and to take all opportuni- 
 ties to promote his happinefs, becaufe our 
 own does in fome mcafure depend -upon it. 
 
 KIND-
 
 r 
 
 KINDNESS will fupprefs all pride and im- 
 moderate felf-efteem, which leads us to 
 prize ourfelves too much, and others too 
 little : it will incline us to entertain favour- 
 able opinions of thofe we converfe with, 
 not to dwell upon their faults and imperfe- 
 ctions, fo as to defpife and think meanly of 
 them, but rather to value them for what we 
 fee in them that is excellent ; and when we 
 make a comparifon, it will difpofe us to be 
 modeft and humble, and to think others 
 more worthy of honour than ourfelves ; and 
 confequently our behaviour will not be in- 
 folent and overbearing, but affable and cour- 
 teous to all, teftifying by all outward tokens 
 of refpect, that fincere good-will which is 
 implanted in the heart. 
 
 THIS BENEVOLENCE is accompanied with 
 a general love to the whole fpecies. There 
 is a BEAUTY in the HUMAN FORM fuperior 
 to any thing elfe in the whole creation, 
 which makes us pleafed and delighted with 
 the appearance of our fellow creatures, ef- 
 pecially when we behold them in happy 
 circumflances, blefled with health and eafe, 
 and contentment : but the pleating affecti- 
 ons never put us into motion, for the happy 
 do not want our afliftance, which is the rea- 
 fon that the joy we receive from the pro- 
 fperity of others is lefs obferved ; but the 
 compafiion excited in our breads by the 
 view of another's calamity, is Sufficiently 
 
 vifible,
 
 [ "j] 
 
 vifible, and moves us mofi powerfully to 
 help and relieve him. 
 
 THE wretched and miferable do before 
 all others claim our notice and regard : and 
 the firft as well as the inoft pleafing office 
 of CHARITY, is to fuccour the diftreffed, to 
 comfort the afflicted, and to fupply the 
 Wants of the indigent, and, in one word, 
 fo far as we are able, to alleviate the for- 
 rows of all who are oppreffed with trouble 
 and misfortune of any kind. 
 
 THOUGH in the exercife of KINDNESS we 
 may fuffer fome lofs and inconvenience, 
 though we may facrifice part of our own 
 eafe, forego fome inferior fatisfaction, and 
 abate fomething in point of interest and for- 
 tune, yet COMPASSION will over-rule all 
 thefe confederations, and will lead us to 
 leek out the neceffitous, and friendlefs, the 
 moft dejected, deftitute, and forlorn, who 
 have not aflurance to be importunate, and, 
 excepting a grateful acknowledgment, are 
 utterly unable to make any return. 
 
 CHARITY will fingte out thefe preferable 
 to all others, as the moft proper objects of 
 her favour, becaufe they are in greateft 
 want of it j and when we relieve from mi- 
 fery, and at the fame time beftcw real hap- 
 pinefs, this is the greateft good we can pof- 
 fibly do to another, and will confequently 
 yield the higheft delight. 
 
 I EVERY
 
 [ "4] 
 
 EVERY benevolent and generous fpirit, 
 who fincerely delights in the good of others, 
 will not fail to improve all opportunities to 
 promote the pofitive happinefs of all who 
 come within his influence,. There are none 
 fo compleatly profperous, fo perfectly free 
 from all trouble and disturbance as to ftand 
 in no need of the good offices of their fel- 
 low creatures ; but there are numberlefs oc- 
 eafions wherein, without being injurious to 
 ourfelves, we may do another a pleafure, 
 and contribute greatly to his fatisfac~tion. 
 
 So far as SYMPATHY can prevail, it will 
 make us follicitous for the good of others 
 as our own-, becaufe we have a real mare 
 in it ; and it will lead us to employ as much 
 of our thought and care to promote their 
 welfare, as we poffibly can, without being 
 too much wanting in what we owe to our- 
 ielves, or to thofe who flanding in a nearer 
 relation, do- demand our more immediate 
 concern. 
 
 FOR though this- benevolence is extend- 
 ed to all mankind, even to perfect Grangers,- 
 yet it will in the main operate more ftrong- 
 ly towards thofe who are near, than to fuch 
 as are diftant and remote ; it is, and ought 
 to be more powerful to thofe of our own 
 nation and community than to foreigners, 
 fHll more to our neighbours and acquain- 
 tance, and to our own family and pofte- 
 rity, mofl of all ; fuch different degrees 
 *& of
 
 t 5] 
 
 bf affection being necefiary for the general 
 good. 
 
 THOUGH it may not always be in our 
 power to do good to thofe about us, yet 
 compaffion, however, will reftrain us from 
 doing them any harm ; it will induce us 
 in the firft place to remove or leiTen their 
 mifery, and in the next to promote or in- 
 creafe their happinefs, fo far as we are able; 
 but in no cafe will it allow us to leiTen their 
 happinefsj or increafe their mifery. Where 
 it is not over-ruled by other motives, it ab- 
 folutely forbids every thing which is inju- 
 rious and unkind. It is not in human na- 
 ture to delight in the calamity of another, 
 or to dcfire it for its own fake j but the na- 
 tural fenfe of COMPASSION may fometimes 
 be overpowered, and in a manner tota.ly 
 fupprefled for a time, by other paffions 
 which are oppofite and more prevailing. 
 
 WHERE the affections are not governed 
 by reafon, and kept within due bounds, 
 fome will grow exceflive, while others are 
 weakened and impaired : thus too great a 
 kindnefs for one may move us to do an act 
 of cruelty to another ; too ftrong a defire of 
 private good, and above all a violent paf- 
 fion of refentment, as {hall hereafter be 
 fhewn, may quite extinguifh all tendernefs 
 and pity. So that it is not to be expected, 
 that BENEVOLENCE fhould be always the ru- 
 ling principle ; becaute it will, upon iniiu- 
 I 2 merabie
 
 [ "6] 
 
 merafole occafkms be forced to yield to 
 fironger and more prevailing incitements. 
 
 FOR this reafon all civil governments 
 have wifely annexed the fevered penalties 
 to all ads of CRUELTY and INJUSTICE, 
 thereby to deter men from doing harm to 
 each other, and to unite a ftrong appearance 
 of evil, with fuch actions as they might 
 otherwife be tempted to commit, by the 
 prevalence of other pamons, acting contrary 
 to the common affections of humanity. 
 
 BUT furely none who can reafon juftly 
 concerning his own happinefs, and has any 
 command over his affections-, will ever fland 
 in need of a prifon, or a gallows, a gibbet, 
 or a wheel, to be fet before his eyes, in 
 order to rectify his opinions, and regulate 
 his actions. 
 
 THE principle of BENEVOLENCE, when 
 duly cultivated, and maintained in full force, 
 will difpofe a man to be every way an ufe- 
 ful member of ibciety ; it will kindle in 
 his breaft a fmcere affection to his king 
 and country, -and make him a moil dutiful 
 loyal fubject, always ready to do whatever 
 he is able for the fupport of that govern- 
 ment, which affords him fecurity and pro- 
 tection, and has no other aim but the gene- 
 ral welfare. As he will never fall in with 
 fuch meafures as tend to publick mifery 
 and flavery j he will be as far from oppo- 
 fing a juft and legal adminiftration, from 
 6 . being
 
 being factious and feditious, or ever once 
 attempting to difturb the publick tranquilli- 
 ty, or hinder what might tend to the pub- 
 lick good, to gratify his own private paf- 
 fions. 
 
 HE will moil chearfully contribute what- - 
 ever the law requires of him, for the relief 
 of fuch particular perfons as are not able to 
 .provide for themfelves ; and charity will alfo 
 lead him to find many opportunities of do- 
 ing acts of kindnefs and companion, which 
 no law can require of him, and to which 
 nothing but a kind and generous difpofition 
 can oblige him. 
 
 SUCH an one will fave the magiftrate the 
 regret of puniming him for any crimes ; 
 becaufe the feeling of his own heart will 
 fufficiently reftrain him from whatever may 
 be injurious, or hurtful to his neighbour, in 
 any refpect. He will no more attempt to 
 wound his reputation, or leffen his good 
 name by vile {landers and aiperfions, than 
 he would be guilty of what might affect 
 his fortune, or his life, either by open vio- 
 lence, or by the more fecure and fecret way 
 of treachery and deceit. He will be as far 
 from impofing upon, or over-reaching ano- 
 ther, when he is in his power, or from 
 working his harm by fecret fraud and hy- 
 pocrify, as he will be from committing an 
 open robbery or murder, both being equal- 
 ly contrary to the principle of HUMANITY $ 
 J 3 and,
 
 and, confequently, where that prevails, an4 
 is feated in the heart, can never be admit- 
 ed. 
 
 As thlt is called good or evil with refpect 
 to a particular perfon, which contributes to 
 his private happinefs, or rnifery ; fo thofe 
 fentiments and affections, manners and be- 
 haviour, of rational agents, which make 
 them ufeful and beneficial one to another, 
 and lead them to promote the mutual hap- 
 pinefs of the whole community, are called 
 MORALLY GOOD ; as on the contrary, thofe 
 inclinations and actions, which render men 
 hurtful and pernicious to each other, and 
 which are apparently detrimental to the 
 pubiick, are termed MORALLY EVIL. 
 
 AND from hence he may juftly be called 
 morally good or virtuous, who has this 
 fympathy or focial pamon, this kindnefs 
 and benevolence, in due ftrength and vi- 
 gour, always governed and directed by 
 right reafon, fo as to be every way fluted to 
 the general good ; as on the contrary, he is 
 termed morally bad or vicious, in whom 
 this focial difpofition, this tendernefs and 
 humanity, is either wholly abfent, or elfe 
 weak and deficient, or through wrong judg- 
 ment fo partial and mifguided, as not to be 
 Conducing to the general good. 
 
 BUT there isfomething further common- 
 ly required to compleat a virtuous chara- 
 fter, which never fails to accompany a kind 
 
 and
 
 I *V1 
 
 and benevolent difpofition, in creatures en- 
 dowed with reafon and reflection. 
 
 " 
 
 SECT. HI. 
 
 F 1 O R we are not only moved directly 
 by this SYMPATHY, to promote the 
 happinefs of thofe of our own kind, as a 
 thing which to us has the appearance of 
 good j but whenever thefe focial affections, 
 fentiments and actions, come to be repre- 
 fented to the mind, they appear decent and 
 handfome, and command our admiration 
 and applaufe ; it is here that we perceive 
 the HONESTUM and DECORUM fo much ad- 
 mired by the antient fages : as on the other 
 hand, every action which betrays a want 
 of this kind affection, and efpecially every 
 .evidence of a contrary difpofition, appears 
 rnoft odious and deformed, and raifes our 
 averiion and difdain. 
 
 THIS natural IMPRESSION is fo univerfal, 
 and fo widely difplaycd, that there is no 
 human creature who is not confcious of it ; 
 .even the mod refractory minds, whofe in- 
 clinations are unhappily bent the wrong 
 way, are yet conftrained to acknowledge 
 what is morally right and true, and in their 
 cooler hours, to difapprove and condemn 
 #11 oppofite behaviour. 
 
 I 4 IT
 
 IT is alfo judged to be of fuch dignity 
 and excellence, that it ought always to be 
 the governing principle of our lives j and 
 whenever it prefents itfelf, every other paf- 
 fion ought to fubmit. The UTILE mould al- 
 ways yield to the DECORUM, nor mould any 
 hope of priva e advantage, or fear of the 
 greateft evils that can be inflicted, ever in- 
 duce us to confent to any action or m-.afure 
 of life, contrary to this firft reliih or tafte 
 on which VIRTUE and HAPPINESS fo much 
 depend. 
 
 IT is not here as in natural beauty, 
 where we are unconcerned fpectators, hut 
 only for the pleafure we take in beholding 
 it : this is of much nearer concernment j 
 becaufe by this MORAL STANDARD, every 
 fentiment and action of our own muft be 
 tried; and as the confciouihefs of having 
 done fuch actions as are decent and right, 
 fills the mind with inexpreiTible fatisfaction, 
 fo whenever, through a falfe judgment, we 
 are drawn to act any thing contrary to this 
 PRIMARY RULE of honefty and worth, it 
 muft occafion continual rernorfe, and is un- 
 avoidably attended with repentance and felf- 
 condemnation. 
 
 EVERY man's own actions and behavi- 
 our, muft of neceffity pafs frequently un- 
 der his infpection and review, and he will 
 approve of whatever he has acted prudently 
 for his bed advantage j as the remembrance 
 
 of
 
 of what is done foolifhly, in prejudice to 
 his own intereft and happinefs, will give 
 him uneafinefs. 
 
 BUT befides this confcioufnefs of what 
 relates to our own private good or evil, we 
 are evidently fo formed by nature, as to 
 perceive another difference in actions, re- 
 fpecting the genera) good, in which every 
 particular has a fhare. Thus all thole in- 
 clinations which do apparently tend to the 
 publick happinefs, and to render men mu- 
 tually ufeful and beneficent to one another, 
 are in themfelves, abstracted from any view 
 to private advantage, moft amiable and en- 
 gaging ; but every contrary difpofition, 
 which leads men to be hurtful and injuri- 
 ous to each other, is -moft odious, and is 
 always regarded with averiion and abhor- 
 rence. 
 
 THIS power of the mind to diftinguim 
 fentiments, difpofitions and actions, and to 
 be thus differently affected by them, is 
 called a MORAL SENSE, or SENSE OF RIGHT 
 AND WRONG, which as it refpects our own 
 actions and behaviour, is commonly known 
 by the name of CONSCIENCE ; and the ap- 
 probation of a man's own mind, with the 
 confcioufnefs of his own integrity, in the 
 beft fenfe of the word, is termed HONOUR ; 
 a poffeffion which is juftly valued above any 
 thing elfe in the world. 
 
 1 * 
 
 IT
 
 [ ,22 ] * 
 
 IT is peculiar to benevolence and "huma- 
 nity, that they are not only pleafing in their 
 immediate exercife,' but they alfo yield us 
 delight in reflection and remembrance; 
 which no private or fenfual pleafures can 
 pretend to. All thofe enjoyments are of 
 ihort duration, but the others are perma- 
 nent and lafting ; for there is a power in 
 the human mind, to perceive a beauty and 
 a grace, in kind affection, when governed 
 by reafon > and every action proceeding from 
 thence, commands our conftant approba- 
 tion in review, and yields continual joy 
 and fatisfaction. 
 
 THUS a good difpofition, is always at^ 
 tended with a high approbation of what- 
 ever is acted from that generous principle, 
 and is ftrongly fupported by a love of right, 
 and an abhorrence of wrong ; infomuch 
 that when we are moved by kindnefs and 
 benevolence, rather than by felfifh motives, 
 and do an action which is . morally good, 
 though greatly difadvantageous with refpect 
 to private intereft, it may yet afford us 
 greater pleafure in reflection, than will be 
 fufficient to recompenfe the lofs ; but whea- 
 ver a man is guilty of treachery and in- 
 juftice, or commits one difhoneft action, 
 though it may tend never fo much to his 
 private advantage, it will be fure to gall him 
 in remembrance, and the regret may over- 
 ballance any advantage it can procure. 
 
 THIS
 
 [ "3 ] 
 
 THIS confideration may tend to fupport 
 MORAL GOODNESS, and will help to with- 
 ftand all oppofite affections, and carry us 
 through any difficulties we may meet with 
 in the exercife of BENEVOLENCE ; fince that 
 peace of mind, that inward fatisfa&ion, 
 * which refults from the confcioufnefs of 
 having done well, will prove a lafling re- 
 ward to virtue ; while every aclion that is 
 morally evil, mall be punifhed with re- 
 morfe, and the ftings of an evil confcience, 
 which are moft grievous and tormenting. 
 
 THOUGH every one has implanted in him 
 that degree of SELF-LOVE, as it is com- 
 monly called, which moves him to take 
 care of his own private good ; yet there 
 can be no juft felf-liking, or felf-efteem, 
 but where a man, when he looks into him- 
 felf, can find fomething in his character 
 which is MORALLY EXCELLENT, and can 
 value himfelf upon fomething worthy and 
 deferving. 
 
 IT is a moft commendable pride im- 
 planted in the breafts of all mankind, to 
 defire fo to behave themfelves, as to merit 
 their own approbation and efteem ; and 
 there is fomething in manners and behavi- 
 our, which is eftimable and excellent, ho- 
 ned and becoming, which affords inexpref- 
 fible delight whenever we perceive it in 
 ourfelves ; but where this is x wanting, and 
 jnftead of honefly and worth, we meet 
 
 with
 
 with villainy and bafenefs, the mind can 
 never be at reft, but the odious deformity is 
 fo {hocking, as to create continual felf-dif- 
 like, which is attended with inevitable dif- 
 turbance and confufion. 
 
 THIS inherent LOVE OF RIGHT, and the 
 cgr/~' on Chefs of a man's own worth, is both 
 a natural and cxquiiite pleafure, yielding 
 the trueil felf- enjoyment, and upon many 
 occafions fupporting perfons under all pri- 
 vate evils, enabling them chearfully to un- 
 dergo the greateft fufferings, and even death 
 itfelf; whereas on the contrary, the re- 
 proaches of a man's own conicience, and 
 the grievous fenfe of mame and guilt, de- 
 ftroys all inward peace, and fometimes raifes 
 fo ftrong a felf-abhorrence, as to make even 
 life itfelf an infupportable burthen. 
 
 IT is not only a man's own behaviour 
 "which comes under the i.nfpe&ion of his 
 <3wn mind, but the affections and manners 
 pf others will alfo fall under his cenfure, and 
 though, from a principle of humanity, we 
 bear good-will to all mankind, without con^- 
 iidering their moral qualities, fuppofing 
 them to be in all nearly the fame, yet the 
 MORAL SENSE makes a great drftinclion ; 
 and while the general benevolence is to- 
 wards forne increafed to the higheft degree, 
 it will with regard to others be reduced to 
 nothing, or even the contrary affections of ha- 
 tred , and all-will be excited in its room. 
 
 WHEN
 
 t **$ I 
 
 WHEN we compare different characters, 
 as to their moral conduct, one with another, . 
 there arifes a new trial of the heart, and the 
 Sentiments, inclinations, and affections of 
 others become the objects of our affection. 
 
 THEN all thofe difpofitkms and actions, 
 that render mankind generous and benefi- 
 cent, and that evidently tend to the publick. 
 good, and to the order and harmony of fo- 
 ciety, do always appear beautiful and ami- 
 able ; they heighten and increafe general 
 benevolence, and do naturally win our love 
 and efteem of the agent, even though we 
 receive no fpecial advantage by them ; but 
 if they are particularly beneficial to us, they 
 excite a farther affection called GRATI- 
 TUDE. 
 
 WHEREAS on the contrary, fuch actions 
 as proceed from malice and ill-nature, or 
 which mew the want or abfence of natural 
 affection, appear odious and deformed ; they 
 impair or extinguifh good-will towards the 
 agent, and excite our hatred, fcorn, and in- 
 dignation, even though we are not imme- 
 diately prejudiced by them ; but if they are 
 hurtful to us, they raife in a particular 
 manner the paffion of ANGER and RESENT- 
 MENT. 
 
 WE are not only determined by nature 
 to purfue our own private good, but we 
 have alfo implanted in us that SYMPATHY 
 which leads us to defire the good of others; 
 
 and
 
 r 
 
 And consequently we (hall highly approve of 
 every thing which tends to promote either 
 of thefe ends : we may in fome fenfe be" 
 faid to love that which gives us pleafure of 
 any kind, or contributes to our private good 
 in any refpect > and we are alfo faid to hate 
 whatever gives us pain and difturbance, 
 \vhen it 'comes into our thoughts, though 
 it is not prefent to the fenfe : but thefe af- 
 fections of love and hatred are properly ap- 
 plied to moral agents, according as they are 
 good or evil with refpect to others 3 in which 
 cafe thefe pafTions are more exquifite than 
 when our own private intereft only is con- 
 cerned. 
 
 BUT when both thefe are united, the 
 affections arifing therefrom will be more 
 intenfe, than when they are fingle. As 
 when that moral goodnefs and virtue, which 
 makes a man ufeful in fociety, is imme- 
 diately beneficial to us, when we are fhar- 
 ers of his kindnefs, and partake of his 
 bounty and generofity j this increafes our 
 love, and raifes efteem into gratitude : and 
 when thofe morally evil qualities which ren- 
 der a man pernicious to fociety in general, 
 do make him injurious to us in particular, 
 this increafes our hatred, and heightens 
 averfion into refentment. 
 
 YET it is moil certain, that excluiive of 
 any private advantage, whenever we per-* 
 ceive in any character a itrong fympathy 
 
 and
 
 
 E 127 1 
 
 ancf companion, and confequently a delight 
 in the good of ethers, and a delire to pro- 
 mote it, joined with a juft fenfe of honour, 
 and all thefe beautiful moral graces of ho- 
 nefty, faith, integrity, friendmip and gene- 
 rofity, thefe can never be viewed with in- 
 difference, but though our own private in- 
 tereft is no ways concerned,, every reprefenta- 
 tion of this kind will affect us with pleafure, 
 and command our fincereft love and efteem. 
 
 BUT when we perceive in any perfon 
 the want or abienee of thefe difpofitions, 
 when we fee plain fymptoms of a hard heart, 
 or an infeniibility to the good or evil of 
 his fellow-creatures, without any fenfe of 
 honour, attended with treachery, cruelty, 
 and ingratitude ; thefe do at firft fight ex- 
 cite our hatred and abhorrence, even though 
 we are wholly unconcerned in their influ- 
 ence, and receive no prejudice with regard 
 to our own private intereft. 
 
 WHETHER we contemplate thefe diffe- 
 rent manners in real life, or fee them repre- 
 fented in feigned characters upon the ftage, 
 or read them defcribed in "hiftory or fable, 
 there will always be found an apparent 
 difference, a BEAUTY on the one hand, and 
 an odious DEFORMITY on the other,, and 
 we {hall naturally applaud the one, and 
 Condemn the other. 
 
 AND this view of the delicate fentimehte 
 and affections of the human mind, the va- 
 rious
 
 [ ,28] 
 
 rious emotions of the heart, and the fubfe- 
 quent behaviour and conduct in life, is of 
 all others the moft enchanting; nothing af- 
 fects the mind like what proceeds from it- 
 felf j and it is here that the harmonious, the 
 beautiful and comely, as well as the diflb- 
 nant, the odious, and deformed, by ftriking 
 upon this fenfe, do move us more power- 
 fully than in mufical numbers, or than any 
 outward forms, or reprefentations of fenli- 
 ble things, raifmg our higheft admiration 
 and efteem, and alfo exciting our keeneft 
 averfion and fcorn. 
 
 THIS is fo great a truth, that it feems to 
 be univerfally acknowledged ; the politeft 
 part of mankind being fo very fenfible how 
 amiable moral goodnefs is, and how odious 
 the contrary, that they always endeavour to 
 form their carriage fo as to bear a femblance 
 of benevolence and humanity. If thefe af- 
 fections are not implanted in the heart, 
 there muft at leaft be a (hew of them in 
 their outward behaviour. If there is not 
 real good nature, there muft be good breed- 
 ing, and good manners ; and every defect 
 in point of kindnefs and good will muft be 
 carefully concealed, if we would live in any 
 tolerable repute amongft thofe we convene 
 with. And for what reafon ? becaufe every 
 appearance of ILL NATURE is by all man- 
 kind regarded with deteftation. 
 
 S JE C T.
 
 
 1 129] 
 
 SECT. IV* 
 
 IT is not a kind and good difpdfition 
 alone that is fufficient to make a perfon 
 ufeful and beneficent in fociety, and confe- 
 quently to render a character perfectly ami- 
 able ; but there are other qualities which 
 Ihould ad: in conjunction with it, and will 
 dlways claim a mare in our efteerri. Every 
 paffion ought to be reftrained and governed 
 by REASON, elfe we mall fcarce attain to 
 happinefs j and in that particular branch of 
 it which confifts in doing good to others, 
 the very beft arid nobleft affections will lead 
 Us wide of our true aim, if they are not 
 directed by PRUDENCE. 
 
 THEREFORE, when we love and efteem 
 any perfon for having a kind and generous 
 difpofition, we always fuppofe him to be 
 endowed with at leaft a common capacity 
 of reafon and judgment; other wife good 
 nature will be apt to be defpifed ; as the 
 kindeft intentions may become fruitlefs if 
 there is not PRUDENCE to chufe the molt 
 proper means to render them effectual ; and 
 if the affections themfelves are not rightly 
 directed, but are partial and mifguided, 
 while they are beneficial to fome, they may 
 be injurious to others. 
 
 K EVEN
 
 [ '30 1 
 
 EVEN CONSCIFNCE itfelf, which is a 
 kind of a fupreme judge of all our actions, 
 approving or condemning whatever is done 
 or propofed to be done, if it is erroneous and 
 wrong informed, may lead men into immo- 
 ral practices ; which they will the more ob- 
 ftinately perfifl in, as they are perfuaded 
 they are doing right while they do wrong, 
 and imagine that conduct to be meritorious 
 and praife- worthy, which is really odious 
 and ill deferving. 
 
 IT is celeftial wifdom alone which can 
 guide us in the paths of virtue, by mew- 
 ing what is truly beautiful and decent, ho- 
 neft and becoming ; and in general, by re- 
 moving all falfe appearances, and reprefent- 
 ing all things as they really are, it will 
 fave us from running into errors, and lead 
 us in the right way towards happinefs : in 
 one word, it will raife men to the higheft 
 degree of dignity and excellence that it is 
 poffible for their nature to attain. . 
 
 FOR which reafon the beauties of the 
 understanding have been always admired j a 
 large capacity and reach of thought, a quick 
 difcernment and a penetrating judgment, a 
 mind well ftocked with ufeful knowledge, 
 and a reafon cultivated and improved, when 
 joined with good nature, do caufe a per- 
 fon to be exceedingly valued and efteem- 
 ed, as the want of this and every evidence 
 of ignorance and folly, dulnefs and ftu- 
 
 pidity,
 
 ['30 
 
 pidity, render him defpicable in the laft de- 
 gree. 
 
 YET, though benevolence were directed 
 by prudence, it could not upon many oc- 
 caiions obtain its end, if it Was not fupport- 
 ed by COURAGE and RESOLUTION ; becaufe 
 it is this alone which can carry us with 
 fteadinefs and vigour through any enterprize 
 which reafon dictates to be right, without 
 Shrinking at any difficulty or hazard which 
 may be in our way. It enables men to 
 look danger in the face without being dif- 
 mayed or difcompofed ; preferves that calm- 
 nefs and prefence of mind, and that free ufe 
 of reafon, fo neceflary to find out the moft 
 proper meafures to be taken on any futlden, 
 and dangerous occurrence, and to put thofc 
 meafures in execution. By this means we 
 mall be more likely to avoid any impend- 
 ing evil) than when we are terrified and 
 difmayed, if it is an evil which may be 
 fhunned; but if it is what muft be endur- 
 ed, fortitude will teach us to meet it with 
 a firm temper, and bear it -with patience, 
 which very much weakens the force of any 
 calamity* 
 
 THUS it is exceeding ufeful with regard 
 to private happinefs : but it feems to (hine 
 out in its greateft brightnefs when employed 
 in a common caufe, as it enables a man 
 generouily to protect the weak, to fuccour 
 the injured, and upon all occaiions to ferve 
 K 2 thofc
 
 t '32 ] 
 
 thofe who are under his influence, in th 
 moil effectual manner. 
 
 COURAGE or MAGNANIMITY has fome- 
 thing in it extremely taking j infomuch 
 that nothing has been celebrated with fo 
 great applaufe, nor fung in fuch paflionate 
 ftrains as the atchievements of heroes, and 
 the valiant exploits of men fearlefs of death, 
 efpecially when they are performed in the 
 fervice of the publick ; for death is alwa.ys 
 glorious, and thofe wounds are honourable 
 which men receive in fighting for their 
 country's good. 
 
 TEMPERANCE, or a power to forbear 
 fenfual pleafures, and. to deny ourfelves pri- 
 vate and felfifh enjoyments, whenever it 
 mall be requifite, is in itfelf always hand- 
 fome and becoming ; as, on the contrary, 
 to have the appetites ungoverned, and to 
 follow thofe fatisfactions with too much 
 greedinefs, is odious and indecent, making 
 up a contemptible character : and it is not 
 only when thefe inclinations are excefllve that 
 they are indecent, but men are commonly 
 afhamed of every thing which betrays 
 SELFISHNESS, even in cafes where it is in- 
 nocent j and they ftudy to conceal all pri- 
 vate pleafure, when others do not partake 
 with them : all indulgence is difapproved 
 of, but forbearance is applauded. 
 
 NOR is it at all flrange, that this virtue 
 mould appear fo amiable, and be fo much 
 
 praifed
 
 praifed and admired, if we conflder its fm- 
 gular ufefulnefs in life ; for whoever is en- 
 flaved to thofe low defires, and immerfed 
 in fenfual delights, is in a manner abandon- 
 ed and loft, incapable of relifhing higher 
 enjoyments, and utterly difabled from pur- 
 fuing them with fuccefs : and as too great a 
 bent towards private pleafure in many cafes 
 acts in direct oppofition to the publick af- 
 fections, it will not only render us incapa- 
 ble of doing good to others, but it infenfi- 
 bly leads us into fuch actions as may be 
 highly injurious, and will confequently tend 
 very much to the prejudice of fociety. 
 
 BUT TEMPERANCE, if we can once at- 
 tain to it, difengages us from all thefe in- 
 ferior attachments, and fets us at liberty to 
 purfue what is moft excellent and worthy. 
 Whoever has this command over himfel 
 will find little hindrance in following fuch 
 meafures as his beft judgment tells him are 
 moft conducing to his happinefs. The 
 kind affections being no longer oppofed by 
 more powerful paffions, -will then act in 
 their full force, and there is nothing great, 
 generous and beneficent, which a mind fo 
 cultivated will not produce. 
 
 WEALTH and POWER alfo are held in 
 high veneration by the greateft part of man- 
 kind, and do caufe the poffeflbrs of them to 
 be exceedingly honoured and refpected ; fo 
 K 3 prone
 
 [ '34] 
 
 prone are weak minds to be dazzled with 
 riches and honours, that thefe are more re- 
 garded by the generality, than virtue or 
 wifdom, or any other eftimable quality 
 whatfoever : as many perfons are apt to 
 make money their fovereign good, and fond- 
 ly imagine happinefs to confift in acquiring 
 endlefs riches, fo they pay their higher! ef- 
 teem to the wealthy and the great, wh'ilrt 
 poverty is the object of their fcorn, and 
 merit in rags is ridiculed and defpifed. 
 
 BUT though this proceeds entirely from 
 a WRONG ESTIMATION of things, yet it 
 muft be acknowledged, that if wealth and 
 power are not in themfelves valuable, they 
 are yet the principal means of procuring 
 whatever is defirable and good -, and when 
 thofe who are pofTefied of them underftand 
 the art of enjoying them, they will not 
 only be fubfervient to their own private 
 pleafure, but will alfo enable them to con- 
 tribute greatly to the good of others, and 
 to do the moil kind and generous aclions. 
 
 WHOEVER confidcrs the great ufefulnefs 
 of thefe things, will induftrioufly endea- 
 vour to obtain them by all the ways that 
 are confident with juftice, prudence and 
 honour j and will alfo pay a greater degree 
 of refpect to thofe who have thefe abilities 
 joined with a benevolent inclination, becaufe 
 they will then diiFufe a more extenfive be-
 
 [ '35] 
 
 neficence, and by communicating happi- 
 nefs to great numbers, render a character 
 more illuftrious. 
 
 NATURAL BEAUTY of the outward form, 
 and a becoming carriage and deportment, 
 do at firft fight ftrike upon the mind of 
 every beholder, fo as to excite love and re- 
 fpeft j and all the inward graces of the 
 mind, how engaging foever they may be, 
 when they are difcovered in a beautiful per- 
 fon, do appear ftill more agreable. 
 
 MODESTY and HUMILITY, wherever they 
 are found, are always amiable ; as, on the 
 contrary, every inftance of PRIDE, or an 
 overweening opinion of one's felf, is odious 
 and difpleafing. 
 
 TRUTH and SINCERITY are alfo highly 
 valued, whilft TREACHERY and FALSEHOOD 
 are treated with deteftation, nothing being 
 more pernicious to fociety ; becaufe a man 
 may do that harm to another by fecret fraud 
 and diffimulation, which he could not com- 
 pafs by direcl: and open dealing ; and under 
 the femblance of friendmip, may do him 
 greater injury, than by declared enmity and 
 violence. Hence it is, that every imputa- 
 tion of falfehood is accounted moft fcanda- 
 lous ; and to give a man the lie, is deemed 
 fo great an affront, that it is never received 
 but with mortal refentment. 
 
 THUS, by enquiring what it is which 
 
 wins the love and efteem of others, and 
 
 K 4 gains
 
 gains a man the refpec~l and good opinion 
 of thofe he lives amongft, and what thofe 
 qualities are that make up an amiable cha- 
 rafter, it will be found that natural beauty 
 , of the body, when united with the beau- 
 ties of the mind, makes a perfon appear 
 more lovely and agreable ; that in like man- 
 ner the endowments of reafon and under- 
 ftanding, when joined with great humani- 
 ty and good-nature, are worthy of our 
 higheft efteem. Temperance and courage 
 are in themfelves excellent, as they evidence 
 a moderate degree of private affedtion, and 
 {hew tfye felfifh paflions to be under com- 
 mand ; but efpecially when they are made 
 life of to ferve the purpofes of benevolence, 
 they appear exceeding amiable. Alfo wealth 
 and power, when they are employed for the 
 publick good, render ' a man more exten- 
 iively qfeful, and do therefore challenge 
 a greater degree of veneration and refpect. 
 THESE are the fair polfeffions and en- 
 dowments for which we admire others, 
 and upon which we are alfo apt to value 
 purfelves -, they command our approbation 
 immediately, at firit fight, and we have en- 
 deavoured to point out the reafons why they 
 ought to do. fo. But if we impartially ex-t 
 amine this qiatter, it will alfo be found, 
 that neither beauty nor wit, nor heroic 
 bravery, nor temperance, nor riches or 
 power> without ^ENEVO&ENG^, will ajv-
 
 
 [ 137 ] 
 
 pjgar in the leaft agreable. This is the main 
 fpring and motive to all worthy actions, 
 and the reft are moftly abilities which ren-? 
 der it more effectual -, and though all thefe 
 do add a greater luftre to benevolence, 
 yet they feem to derive their own fplendor 
 wholly from it, becaufe where this is want- 
 ing, outward beauty lofes all its charms, 
 and the greateft natural abilities are fo far 
 from appearing amiable, that theyonly ren r 
 der a man more odious and more dreadful ; 
 they will then be made ufe of to gratify 
 other paffions, and to ferve wicked pur- 
 pofes, and if they are riot employed to do 
 good, they will be fure to do abundance of 
 harm. The fineft underftanding will be fo 
 far from improving in wifdom, that it will 
 rather degenerate into cunning ; valour will 
 be brutal fiercenefs, and power will be no 
 better than tyranny and oppreilion. 
 
 S o true it is, that of all the graces which 
 adorn human nature, a KIND and GENE T 
 ROUS DISPOSITION governed by PRUDENCE, 
 and directed by RIQHE REASON, is the 
 moft engaging ; and every action flowing 
 from this principle, appears exceeding ami- 
 able ; but where this is wanting, there can 
 be nothing excellent and praife-worthy, 
 nothing that can merit efteem or appro- 
 bation ; but a mind fo defective is inftant- 
 ly laid wafte, and becomes a wild and 
 frightful defart, every thing fair a.nd hand-
 
 fome being removed, and nothing left but 
 what is deformed. 
 
 SECT. V. 
 
 WHICH leads to the fecond grand 
 fupport of moral goodnefs, viz. the 
 
 PRAISE AND APPROBATION OF OTHERS ; 
 
 for next to that peace and fatisfaction which 
 refill ts from the teftimony of a man's own 
 confcience, this is a moil pleafing reward to 
 virtuous actions. 
 
 ALL men have naturally implanted in 
 them a love of honour and reputation, and 
 are apt to be very much delighted with 
 every token of the efteem and good opinion 
 of others, though they expect no farther 
 advantage from them -, and to be extremely 
 difturbed and uneafy, when they are defpi- 
 fed and ill thought of, though they dread 
 no farther evil. 
 
 THIS SENSE OF HONOUR AND SHAME, 
 
 difcovers itfelf very early in children, who 
 foon become fenfible of praife ; they feel a 
 pleafure in being valued and commended, 
 and are uneafy when they find themfelves 
 flighted and contemned, without confider- 
 ing any farther confequence. 
 
 THIS is undoubtedly a natural paffion, 
 implanted in the very frame and confuta- 
 tion
 
 
 [ '39] 
 
 tlon of human nature, and every fudden 
 apprehenlion or confcioufnefs of having done 
 what will bring upon us fhame, difcovers 
 itfelf in the countenance by blufhing ; which 
 comes without our knowledge, and which 
 is not in any man's power to prevent, unlefs 
 in fuch as have loft all fenfe of fhame, and 
 by being long engaged in an infamous 
 courfe, have at laft acquired an habitual im- 
 pudence. 
 
 THIS affection, when duly cultivated, is 
 a mofl powerful incentive to young minds, 
 which, if th*efe rewards and punishments 
 are rightly applied, may be infenfibly led 
 to the practice of what is morally good, and 
 retrained from what is evil. The love of 
 praiie, and fear of fhame, will have a great 
 influence in that tender age, to prompt 
 young perfons to fuch actions as are praiie- 
 worthy, and alfo to curb many unruly and 
 contrary paffions which would not other- 
 wife be controuled. 
 
 THOUGH this is not the true principle of 
 virtue, which proceeds from a good difpo- 
 iition, and a love of what is right ; yet 
 that principle is very much ftrengthened 
 and encouraged, by the tribute of ,praife 
 which all mankind do by general confent 
 pay to virtuous and well-ordered actions. 
 
 ALL men do delight in REPUTATION, 
 and there is no way fo fure to obtain it, as 
 the practice of MORAL GOODNESS ; becaufe 
 
 that
 
 that which evidently tends to the general 
 good, will feldom. fail of heing univerfally 
 applauded ; the generality of mankind be- 
 ing fo far true to the intereft of fociety, 
 that in the main they feldom beftow their 
 approbation, but upon fuch actions as they 
 apprehend to be conducing to the publick 
 happinefs ; nor do they often err very wide, 
 imlefs they are depraved by wrong educa- 
 tion, and by monftrous and abfurd opini 
 ons inftilled into their minds, when young. 
 THIS love of praife, when kept within 
 its ('ue bounds, and when men ftrive to 
 obtain it by real merit, as it is highly be- 
 neficial to fociety, fo it is no way culpable 
 in particular perfons, but rather commend- 
 able j the moft generous minds are moft 
 fulceptible of this paffion, and are thereby 
 fometimes excited to perform the greateft 
 and moft heroic actions, furmounting all 
 difficulties, through which other motives 
 without this affiftance, would have wanted 
 force to have carried them ; but as this is 
 not a focial, but a felfifh pleafure, wherein 
 others cannot always partake with us, but 
 may rather think themfelves robbed of what 
 might juftly have fallen to their mare, there- 
 fore the vvifeil have always endeavoured to 
 conceal it ; they would have the world be- 
 lieve that they act from other and better 
 motives, and are afhamed to receive openly 
 commenrUtion and applaufe ; they rather 
 
 teem
 
 [ HI ] 
 
 feem to difclaim and renounce it, well- 
 knowing that MODESTY is an amiable qua- 
 lity, but an afluming difpofition is odious 
 and difpleafmg. 
 
 Too great an opinion of one's felf, joifi- 
 ed with too great a defire after honour, and 
 laying claim to more than is our {hare, is 
 VANITY and PRIDE ; which when it is ap- 
 parent, commonly difappoints its own pur- 
 pofe, and, inftead of gaining efteem, rather 
 brings a man into contempt. 
 
 WHATEVER in human fentiment and 
 a&ion is difcerned to be right and juft, and 
 agreable to moral truth, commands our ad- 
 miration and applaufe ; but whatever varies 
 from this primary meafure and rule of 
 right, every thing immoral, foolifh, and 
 abfurd, appears deformed, and tends to 
 move our fcorn and contempt. 
 
 THUS every thing of this kind which is 
 injurious to ourfelves or others, in any great 
 degree, efpecially when we are in a ferious 
 mood, is apt to give us difturbance, and 
 excite a mixture of hatred and refentment ; 
 but if it has no very bad influence, with 
 refpect to the happinefs of ourfelves or 
 others, nor amounts to much more than 
 error and folly, or fome oddnefs and fingu- 
 larity, whim* and extravagance, this, when 
 it is viewed in GOOD HUMOUR, feldom gives 
 us any diflurbance, but rather affects us 
 
 with
 
 [ 148] 
 
 with a peculiar kind of pleafure, and raifes 
 our mirth and laughter. 
 
 THAT this power of affection is natural 
 to mankind, will hardly be difputed j be- 
 caufe it mews itfelf fufficiently by outward 
 tokens, and feems to be implanted in all 
 men, but in different degrees, according to 
 the natural temper : fome are more fmitten 
 with the filent admiration of what is beau- 
 tiful and juft, while others are prone to 
 view every thing in a ludicrous light, and 
 fearch out whatever is foolifh and abfurd, 
 and may confequently ferve to raife a laugh. 
 The giddy, frolickfome, and gay, are pro- 
 voked to LAUGHTER by every trifle, fre- 
 quently by matters which are not proper 
 fubjects of mirth ; while others more grave 
 and fplenetick, have but little relifh for 
 this kind of pleafure, and are perhaps fcarce 
 ever feen to fmile ; the fame perfons alfo at 
 different feafons, are more or lefs fufcepti- 
 ble of this diverfion. When a man is 
 pleafed and in good humour, he will make 
 many things matter of merriment, and (hew 
 his difapprobation only by derifion, which 
 at other times would have been apt to 
 move his difpleafure. It is moft certain that 
 we are beft difpofed to relifh this entertain- 
 ment, when we are in chearfulnefs and 
 good humour j ( for when a man is uneafy 
 he will be but little inclined to mirth, and 
 2 when
 
 
 [ '43 1 
 
 when he is out of humour he will be more 
 ready to refent every little incident, than to 
 carry it off with an air of pleafantry. 
 
 YET it muil be acknowledged, that this 
 fenfe of RIDICULE, as it is the foundation 
 of raillery and humour, gaiety and feftivi- 
 ty, helps to furnifh out a great part of the 
 pleafures of life j it makes even the mif- 
 takes and imperfections, the faults and fol- 
 lies of our conduct, afford great matter of 
 pleafantry and diverfion, and the mirth 
 which they create, helps to foften our cares, 
 to temper our more ferious thoughts, and 
 ferves as an antidote againft fpleen and me- 
 lancholy ; for this pleating affection has a 
 wonderful efficacy to banifh forrow and in- 
 fpire the mind with gladnefs, it exhilerates 
 the drooping fpirits, and, in its turn, pro- 
 motes chearfulnefs and good humour. 
 
 IF it is rightly managed, it may alfo 
 contribute very much to put vice out of 
 countenance ; for in this method, even lef- 
 fons of wifdom and moral inftruction, are 
 often mofl effectually conveyed j fince all 
 the errors and blemifhes in mens conduct, 
 may, by the elegance of wit, and the nice 
 touches of a refined raillery, be fo natura ly 
 drawn and placed ia fo facetious a light, 
 that we cannot help being diverted with the 
 reprefentation, and at the fame time, if we 
 are confcious that any of thefe failings be- 
 long to our own character, a fecrct kind 
 
 of
 
 Ei44l 
 
 bf mame will excite us to correct and ameni 
 them. 
 
 HENCE it is that good company and po- 
 lite confervation tend fo much to refine 
 mens manners, and to work off whatever 
 is indecent and immoral -, for fuch perfons 
 in the midft of gaiety and hurriour, mutu- 
 ally give and take ufeful inftructions, and 
 do alternately hold the glafs to each other, 
 wherein every one may behold his own 
 blemimes and imperfections. This will not 
 fail to excite him moft powerfully to re- 
 form, and fo to adjuft his behaviour, as to 
 be no longer the mark of jeft and ridicule $ 
 for there is nothing which men covet more 
 than efteem, nor any thing they dread more 
 than being defpifed, and expofed to ' fcorn 
 and dcrifion. 
 
 IT is no fmall advantage to this method 
 of inftruction, that it may be managed with 
 pleafantnefs and good humour, without any 
 fhew of hatred or ill will, and without any 
 four afpects or magifterial airs, to create 
 offence, and render it difguftful. 
 
 ANY fudden tranfport of joy, occafion- 
 ed by fome good fortune befalling ourfelves, 
 or the view of any misfortune happening 
 to another, will in fome tempers be apt to 
 produce laughter, and many are too much 
 given to fneer at the imperfections of their 
 neighbours; but furely nothing can be the 
 proper object of RIDICULE, but what is 
 i immoral
 
 - 
 
 [ H5 ] 
 
 immoral or abfurd, and confequently mean 
 and contemptible ; and even amongft thefe 
 things, fuch only are to be felecled as are 
 of lefler moment and no ferious nature ; 
 for what is exceeding wicked, will rather 
 caufe refentment and indignation, and what 
 is extreamly weak and filly, will be more 
 apt to raife companion. 
 
 Too great a degree of felfimnefs of any 
 kind, call it fenfuality, cowardice, or ava- 
 rice, is the proper object of fatire, and has 
 been always ridiculed with fuccefs ; as is 
 every thing vicious and immoral, and every 
 fymptom of pride and ill nature : but tem- 
 perance, courage and generofity, with what- 
 ever is virtuous and honeft, and bears the 
 mark of good nature and humanity, thefe 
 will be fure to ftand the teft ; and in what- 
 ever light they are viewed, will always ap- 
 pear beautiful j nor can they ever be made 
 a jeft of, or rendered contemptible. 'Yet, 
 as was intimated before, the beft affections 
 can be of no ufe, but will rather prove per- 
 nicious, if they are not directed by reafon ; 
 therefore every inftance of weaknefs or folly 
 will be defpicable and ridiculous, but wif- 
 dom and good fenfe will be always ad- 
 mired, 
 
 UPON the whole it feems, that in hu- 
 man affairs there is a certain end, which, 
 when rightly underftood, will to every hu- 
 ll.
 
 1 146] 
 
 man creature appear extremely defirable. 
 Whatever is apparently contrary to this 
 end, is immoral and irrational, foolim and 
 abfurd, indecent and deformed, always re- 
 garded with fcorn and contempt, and is 
 unavoidably the (abject of refentment or 
 ridicule ; as on the other hand, 'whatever 
 tends to promote this great end, is right 
 and true, moil reafonable and fitting, beau- 
 tiful and juft always regarded with efleem, 
 and from which we cannot withold our ad- 
 miration and applaufe. 
 
 SECT.
 
 
 t '47] 
 
 - 
 
 SECT. VL 
 
 IT is not in moral fubjects only that we 
 perceive a beauty and a charm, but alfo 
 the productions of NATURE and ART, .when 
 they come under our furvey and contem- 
 plation, do many of them excite a pleafing 
 admiration : they are no fooner brought into 
 our view, but they affect us with pleafure 
 directly, and immediately, without our re- 
 flecting on the reafon why they do fo, and 
 without their being confidered with relation 
 to ourfelves, or as advantageous in any 
 other refpect, even where there is no pof- 
 feffion, no enjoyment or reward, but barely 
 feeing and admiring. 
 
 THESE objects are, therefore, called beau- 
 tiful j as others are termed ugly and de- 
 formed, which are not viewed with this fa- 
 tisfaction, but are rather apt to create dif- 
 approbation and diflike. 
 
 THESE pleafures being excited by the 
 images of things received by the fight, 
 from objects which are actually before our 
 eyes, or elfe called up by the memo&y, and 
 formed into agreable pictures, are called 
 
 the PLEASURES OF THE IMAGINATION ; 
 
 for though thefe ideas are originally received 
 
 by the fight, yet the pleafures they afford 
 
 L 3 are
 
 are not allowed to belong to the outward 
 fenfe, but are afcribed to another faculty. 
 Of this, however, we are certain from expe-r 
 rience, that there are feveral modifications 
 of matter, which the mind, without any 
 previous confitieration, pronounces at firft 
 fight to be beautiful or deformed. 
 
 ALL bodies which, by nature or art, arc 
 fafhioned into regular figures, are more 
 pleafing than fuch as are irregular and con- 
 fufed j a pile of building riling accord- 
 ing to juft order and proportion, ftrikes the 
 eye more agreably than a rude heap of mifr 
 {hapen rocks. 
 
 A SPACIOUS horizon and an azure iky, 
 with the fun mining out in his meridian 
 glory j or when rifing or fetting, he gilds 
 the mountain-tops, and paints the clouds 
 with glorious colours, is a fight moft plear 
 fmg and delightful -, nor is it lefs entertain- 
 ing when the fun has left our hemjfphere, 
 and the fhades of night cover the earth, to 
 view the heavens adorned with fuch an in- 
 finity of fparkling ftars, befides the neigh- 
 bouring planets, and the pale moon, that 
 ihine with borrowed light. 
 
 I F we take a furvey of our planetary 
 fyftem, with that glorious luminary the fun 
 in its center, the fountain of vital heat, and 
 fource of thofe continually emitted ftreams 
 which enlighten and invigorate the fur- 
 rounding worlds ; for around him all the 
 
 planets,
 
 t 149 ] 
 
 planets, with this our earth, either fingle 
 or with attendants, do perpetually move, 
 and all partake the bleffing of his light and 
 genial warmth, performing their revolutions 
 in juft proportion, and invariable meafure: 
 this is a fpeculation not only delightful, but 
 amazing ; and efpecially if we confider the 
 almoft infinite number of fixed ftars, as fo 
 many funs, no lefs diffafive of vital trea- 
 fure, nor lefs attended with their proper 
 planets, who pay their circular homage, 
 and partake of the fame enlivening influ- 
 ence, this will prefent an idea of the gran- 
 deur and munificence of nature, and the 
 immenfity of the material world, too vaft 
 for our narrow capacities to entertain. 
 
 THESE fublime contemplations may alfo 
 fill our minds with worthy conceptions, and 
 excite us to a grateful adoration of the 
 guardian D/I.ITY, and fovereign ruler of the 
 world j the fource and principle of all 
 beauty and perfection, who animates the fc- 
 veral parts of this ftupendous frame, and 
 moves them all from the leaft to the great- 
 eft, by facred and inviolable laws, contrived 
 by unerring wifclom and moft confummate 
 goodnefs, for the welfare of each particular 
 being, fo far as may fuit with the order 
 and perfection of the whole. 
 
 BUT not to launch too far into thefe 
 
 bbundlefs views of nature, if we return to 
 
 this our globe, tbe various hnd{kips and 
 
 JL~ 3 jcural
 
 rural fcenes which prefent themfelves- up6n" 
 the furface of the earth, diverfified into 
 hills and vallies, woods and fpacious plains^ 
 covered with refrefhing verdure, and en- 
 livened with fuch distinction of light and 
 fhade ; in fome parts adorned with pleafant 
 feats and fpiry cities, and watered with 
 winding rivers ; while in others the profpect 
 varies to wilds and fandy deferts, craggy 
 rocks and lofty mountains ; all thefe toge- 
 ther do form agreable viiions, and ftrike the 
 imagination with an irrefiftible pleafure. 
 
 AND it is not only the furvey of thefe 
 larger fcenes of the material world that is 
 fo entertaining, but if we defcend to con- 
 template particular bodies, we mall find all 
 the works of nature wrought up with the 
 moft exquiiite art, exhibiting new fcenes of 
 wonder, and they will be more admired 
 the better they are underftood ; but much 
 will ftill remain myfterious, which the moft 
 difcerning fenfe, amfted by the acuteft rea- 
 fon, can never fully unfold. 
 
 THOSE who fearch into the bowels of 
 the earth, do there difcover hidden wonders 
 to gratify their curiofity, which, though 
 more fimple in Structure, are not lefs exqui- 
 iite in beauty than other productions more 
 compounded j gems and precious ftones, 
 though their fubfrance is moft homogenial, 
 and belides their hardnefs and incorruptibi- 
 lity, have little in them worthy of admira- 
 tion,
 
 tion, but their luftre and beautiful colour, 
 are yet moft highly prized. Metals of the 
 nobler kind are fufficiently idolized by the 
 generality of mankind, and even thofe of 
 the bafer fort, as well as many other mine- 
 ral fubftances, are endowed with fuch won- 
 derful properties, and when tried through 
 all the various methods of enquiry by fire, 
 do yield fuch fiirprifing appearances, as 
 itrike upon the fancy, and furnifh out mat- 
 ter of employment fpr the bufy mind of 
 man j fo far that tnofe who turn their . 
 thoughts towards thefe fubjedts, can in thefe 
 experiments fpend their days with plea- 
 fure. 
 
 IF we examine what pafTes upon the fur- 
 face of this globe, we mail find it ever 
 fruitful of an infinity of beautiful forms, 
 which do all originally proceed from their 
 parent earth, and having appeared for a 
 fhort time, return to earth again; which 
 brings forth more to undergo the fame fate : 
 they (oon quit their borrowed forms, and 
 by a quick circulation are refolved into their 
 primitive matter, and yield their elementary 
 fubftances to new comers. But though thefe 
 particular beings are thus tranfitory and 
 jfhort-lived, yet by feminal powers they 
 produce their like, and by fucceffion live 
 through endlefs ages. 
 
 THERE are multitudes of fpecies of plants, 
 
 which in all their -various growths, from 
 
 L 4 the
 
 1 152] 
 
 the filver mofs to the (lately oak, are both 
 in their inward fabric, and their outward 
 form, exceedingly beautiful ; and, by thofe 
 who are curious in this way, are not be- 
 held without admiration. How wonderful 
 is the ftruclure of the root which flioots 
 downward, and of the ftem which grows 
 upwards ! how uniform the branches, how 
 curioufly figured are the leaves, and, above 
 all, how exquifitely beautiful are the flowers ! 
 infomuch, that this fingle production of 
 the vegetable kingdorft/furnifhes a moft ele- 
 gant entertainment to thofe who have a juft 
 knowledge of thefe beauties, and a refined 
 tafte for this kind of pleafure. 
 
 IF we afcend to animals, and furvey only 
 the infect tribe, yet even here will foon be 
 found fufficient caufe of admiration, the 
 fmalleft works of nature being framed with 
 no lefs confummate {kill than the greateft ; 
 as thefe are endowed with fenfe and felf- 
 motion, fo all their limbs and inftruments 
 of action are adapted to their eircumftances 
 with the niceft art, to enable them to avoid 
 their enemy, or to feize their prey, and to 
 perform all the actions proper to their kind : 
 many of them have the art of fpinning 
 with wonderful quicknefsj others do alfo 
 weave nets j fome build cities, and live in 
 fbciety under a regular government. 
 
 IT is alfo peculiar to thefe creatures, that, 
 after a certain feafon, they feem to be grown 
 
 weary
 
 [ 153] 
 
 Weary of life, and fafhion to themfelves &-> 
 pulchres, wherein they lie intombed, and 
 are to all appearance dead ; but after a mort 
 time they rife again with greater glory in a 
 different form, having undergone a furpri- 
 fing change, and inftead of creeping on the 
 earth, they now expand their wings, and 
 become inhabitants of the air. 
 
 IT is moft entertaining to behold thefe 
 mean and contemptible infects, when accu- 
 rately viewed, to be adorned with iuch a 
 vaft variety of glorious colours and fuch 
 great profufion of drefs and attire, to which 
 no borrowed magnificence, nor artificial em- 
 bellifliments are to be compared. 
 
 THE birds of the air may alfo be the fub- 
 jeft of a moft agreable fpeculation, whether 
 we attend to the great variety and harmony 
 of their notes, or consider the beauty of 
 their form, and the glory of their plumes > 
 or if we examine the mechanifm of their 
 wings, which enables them to bear them- 
 felves up in fo light and yielding a fluid, 
 and cut the air with fo much eafe, in all 
 the varieties of flight. There is alfo fome- 
 thing entertaining in the ftruclure of their 
 nefts, the form and various colours of their 
 eggs, and efpecially in their care and follici- 
 tude to provide, not only for the fubfif- 
 tence, but fafety of their young, 

 
 [ 1*4] 
 
 A 3 thofe fowls that are tame and do~ 
 ineftic, or of the mild and harmlefs kind, 
 are different in their tempers and inclina- 
 tions ; fo they are alfo of a weaker make, 
 unfurnifhed with thofe weapons which are 
 allotted to fuch as are in their natures fierce 
 and rapacious, and live by preying upon the 
 weaker fort. 
 
 IT is obfefved, that fome aYe birds of 
 darknefs, which come abroad only in the 
 night, teftifying their joy by hideous fcreams; 
 but before the rifing of the fun, they with- 
 draw themfelves into dark corners, or deep 
 caves, where light has no accefs. 
 
 MANY of them are birds of pafTage, 
 coming at a certain time, and after they 
 have ftayed their appointed feafon, they af- 
 femble together, and take their flight in the 
 greateil order and difeipline, to remote 
 countries, over wide feds and tracts of land* 
 without either chart or compafs, in a man- 
 ner too wonderful for us to underftand. 
 
 THE fifties which inhabit the watry ele- 
 ment, and the terreftrial animals, whether 
 wild or tame, will be viewed with no lefs 
 admiration and delight ; and to crown allj 
 the HUMAN FORM is of all other beauties, 
 the mod inchanting j and where nature and 
 art have not with-held their favours, the 
 fymmetry of features, the fine turn of 
 fhape, the blooming countenance, and the 
 
 grace-
 
 t i$5 1 
 
 graceful mien, do ftrike every beholder with 
 irrefiftible pleafure. 
 
 IT is a large fcene for delightful contem- 
 plation which the works of nature do af- 
 ford : and not only thefe, but the works of 
 art, and the fymmetries of human inven- 
 tion , do alfo claim their (hare of beauty ; 
 and there are many who perhaps may over- 
 look what is fair and handfome in other 
 fubjedts, and yet are fmitten with admira- 
 tion of this order of beauties. The models 
 of houfes and buildings, in juft proportions, 
 with their accompanying ornaments and de^ 
 corations ; the plans of gardens, and their 
 compartments, the ordering of walks, plan-' 
 tations, and avenues, are moft elegant and 
 delightful amufements. 
 
 THOSE who have attained a juft know- 
 ledge in the plaftick or defigning arts, fuch 
 as SCULPTURE or PAINTING, how are they 
 charmed with a fine ftatue or a finilhed 
 picture ; and how are we all apt to be tran- 
 Iported with the imagery, the defcriptions 
 f beautiful objects, which we meet with 
 in POETRY : for in thefe cafes it is in the 
 artift's power, to adorn and embellifh what 
 he offers to our view,, by heightening every 
 grace, and concealing the defefts which 
 often accompany them j or by aflembling a 
 greater number of beauties than are ufual- 
 ly put together by nature. 
 2 
 
 IT
 
 [ '56] 
 
 IT fe this talent of affecting the imagina- 
 tion, by felecting fuch things as are moft 
 proper to ftrike upon the inward fenfe, and 
 painting them in the moil lively manner; 
 that makes a fine genius in moft kinds of 
 writing, and renders not only poetry and 
 fiction, but real hiftory entertaining ; and 
 though what is drawn from life, and from 
 the pafiions, is the principal part, nothing 
 tjeing fo engaging as the beauty of fenti- 
 ments, the turn of character, and the grace 
 of actions, when fet off with proper foils ; 
 yet the reprefenting of natural beauties, in- 
 termixed with thofe of the moral kind, do 
 render a work more agreable. 
 
 IF harmony and proportion, is fo taking 
 in vifible objects, it is no lefs inehanting in 
 founds ; the power of mufic being fuffici- 
 ently experienced, and the wonderful force 
 it has to move the paffions, to calm all an- 
 xious and tormenting agitations, and to fill 
 the mind with rapture and delight. 
 
 THE pleafures of the UNDERSTANDING, 
 which refult from the difcovery of truth, 
 and the perception of the agreement of 
 ideas, or their relations and proportions to 
 each other, are thought to be fliil moref 
 exquilite and refined. We cannot help be- 
 ing pleafed with the lively turns of wit, 
 which, by happy allufions, mew a furpri- 
 fing agreement betwixt things, which were 
 thought to be quite different. But thefe 
 
 fudden
 
 t '571 
 
 fudden flashes only ftrike upon the imagina- 
 tion, and are not always exactly juft, nor 
 will they bear a find: enquiry, but often 
 tend to lead us aflray. We are apt to reft 
 fatisfied with the agreable vifipn without 
 farther examination, whereby we fometimes 
 miftake one thing for another, or, through 
 a partial refemblance, imagine them to be 
 in all refpedts alike. 
 
 BUT when, by a careful ufe of reafon, 
 through a long chain of intermediate proofs, 
 we discover the relation of two ideas, which 
 could not be immediately compared, how 
 far they agree, and in what refpedls they 
 differ ; we are led to a true judgment, clear 
 of all fallacy and delulion, and the mind 
 is affected with a moft exalted pleafure, 
 making ample amends for the tpilfoine and 
 laborious fearch. 
 
 SECT,
 
 [ 158] 
 
 SECT. VII. 
 
 AN D thus it appears that we do not 
 only receive pleafure and pain from 
 our OUTWARD SENSES, but are alfo endow- 
 ed with various powers of affection which 
 are INTERNAL,' and feated in the mind; 
 and fo far as we can learn from obfervation, 
 thefe are no lefs natural than the former, 
 not gained by the accidental affociation of 
 ideas, not learned by imitation, or acquired 
 by habit, but interwoven in the frame and 
 conftitution of human nature ; all the race 
 of mankind being evidently poffeffed of 
 them, though in various proportions, and 
 different degrees. 
 
 THERE is no human creature, that is not 
 vifibly defective in his make and temper, 
 but, befides the pleafures and pains he re- 
 ceives from his outward fenfes, will very 
 early difcover an internal fenfe of beauty, 
 by being pleafed with what is regular, or- 
 derly, and uniform; and when he comes 
 to be tried by proper objects, will fhew evi- 
 dent tokens of the SYMPATHETICK AF- 
 FECTIONS, fuch as kindnefs, compaffion, 
 gratitude and love ; and though it may be 
 fomewhat later before he comes to reafon 
 and judgment, yet as fcon as he is capable 
 
 of
 
 [ '59] 
 
 of reflecting, he will be pleafed with every 
 mew and reprefentation of the SOCIAL PAS- 
 SION j think nothing more amiable than 
 this, nor more odious than the contrary, 
 and thereby clearly difclofe a fenfe of RIGH^ 
 and WRONG. 
 
 THE fenfe of HONOUR and SHAME, mews 
 itfelf much fooner ; and it is moft reafon- 
 able and fitting, that, before we arrive at a 
 moral judgment of our own, our actions 
 and behaviour mould be governed by the 
 fenfe, and opinion of others. 
 
 THOUGH all thefe fenfes or difpofitions 
 feeni to be implanted in the human nature, 
 yet they do not mew themfelves equally in 
 all perfons, and at all times ; nor are they 
 in their nature fixed and invariable j but 
 may, by feveral caufes, be increafed and di- 
 minimed, depraved and altered, and are 
 frequently concealed fo as to feem almoft 
 totally extinguished and deftroyed. 
 
 THE affections ariling from different fen- 
 fes do frequently act contrary one to ano- 
 ther, in which cafes the ftronger will for a 
 time fupprefs the weaker. Thus refent- 
 ment of injury, is contrary to kindnefs and 
 compaffion, and will frequently overcome, 
 not only the affection which 'we naturally 
 bear to others, but even felf-love, or the 
 regard we have to our own fafety. The 
 fenfual appetites, and what we call felf-in- 
 tereft, do often act in oppofition to fpcial 
 
 affection ^
 
 affecYion ; fo far as for the prcfent to over- 
 rule and fubdue it. 
 
 HUMANITY will indeed difpofe men to 
 love thole of their own kind - 3 and, while 
 no oppofite paffion interferes, to treat them 
 with kindnefs, and avoid doing any thing 
 which may tend to their prejudice and harm ; 
 yet there are implanted in our nature other 
 principles which excite contrary affections, 
 and will upon many occafions break the 
 bands of friendihip, and fet men at variance 
 one with another. 
 
 THOSE who would perhaps be the far- 
 thefl from offering an injury to another, 
 are fometimes apt to receive, very impa- 
 tiently, any indignity or abufe, and to pro- 
 fecute the offending party with the utmoft 
 hatred and refentment. All men have that 
 natural abhorrence of wrong, that they 
 cannot view any act of cruelty or injuftice, 
 without being highly offended with the 
 agent, even though they are no ways con- 
 cerned with refpecl to their own private in- 
 tereft ; but much more if it is hurtful to 
 themfelves ; and fo partial are we in our 
 own caufe, that we are ready to judge every 
 thing done by another, which tends to pur 
 prejudice, to be an injury, and confequent- 
 !v to refent it in a molt heinous manner. 
 
 WHEN one man deprives another of any 
 good, or brings upon him any evil, whe- 
 ther it be by robbing him of his property 
 
 ia
 
 t it ] 
 
 in any kind, or by leflening his reputation 
 and good name, refufing him that refpecl: 
 which he may think his due, or by doing 
 what is any way contrary to his intereft, ef- 
 pecially if he thinks it is done unjuftly; 
 this will be fure to raife his indignation, and 
 incite him ftrongly to revenge. 
 
 IT is impoffible but this miift frequent- 
 ly happen, becaufe interefts will often inter- 
 fere : and even where intereft is no way 
 concerned, yet the different humours of 
 mankind, their different manners, cuftoms, 
 and behaviour, in many refpecls oppofite to 
 each other, will create prejudice and di- 
 guft, which is apt to degenerate into ill 
 will j and fo prevalent is pride and felf-con- 
 ceit, and fo fond are all iren of their own 
 opinions, that though they are perfectly 
 agreed in all things of importance, yet if 
 they differ in their fentiments about trivial 
 matters, this is often found to produce mu- 
 tual hatred and refentment. 
 
 THUS it is not to be expected that BENE- 
 VOLENCE mould always prevail, but it will 
 be often vanquimed and fubdued, being un- 
 able to ftand its ground againft fuch power- 
 ful affailants : all kindnefs and friendfhip 
 will be fufpended, and enmity introduced 
 in its ftead ; and the feeds of ft rife, and 
 animofity, hatred, and ill-will, being thus 
 plentifully fown, will be fure to Ipnng up 
 in abundance. 
 
 M AND
 
 [ ,62 ] 
 
 AND yet, notwithftanding this, the friend- 
 ly difpofitions may ftill remain in the mind 
 and temper ; and will not fail to fliew them- 
 felves, when thofe more prevailing pafiions 
 are removed. But by wrong inflr action, 
 education, and example joined with long 
 practice and cuftom, fome of thefe powers 
 may be very much impaired, and almoft 
 entirely loft and effaced ; while others are 
 flrengthened and increafed beyond their due 
 proportion. 
 
 THUS a man may be drawn in to do a 
 hard and injurious action, by the prevailing 
 force of fome oppoiite paffion, which may 
 fupprefs all the motions of humanity for 
 the prefent, though the fenfe may yet re- 
 main entire -, -but by long ufe and cuftom, 
 he may be trained up to the exercife of 
 cruelty, untill at laft he arrives at a total in- 
 fenfibility, and all tendernefs and companion 
 fhall be in a manner extinguished. 
 
 THE powers and faculties of the mind, 
 .as well as the organs of the body, gain 
 ftrength by action and exercife, as, by the 
 want of it, they grow weak and feeble ; 
 .and cuftom, which is a fecond nature, will 
 by degrees increa'fe our relifh or difpofition, 
 to be pleafed with any enjoyments that are 
 Iretiuciitiy defired, and often repeated j 
 while the fenfe of other pleafures with 
 which thefe are inconfiftent, fhall through 
 difufe be very much impaired and weakened. 
 
 IT
 
 [ 163 ] 
 
 IT is in the power of CUSTOM, not only 
 to augment and diminish thefe natural 
 powers of affection ; but to create pleafures, 
 or at leaft ideas of pleafures, which are 
 purely fantaflical and unnatural. 
 
 THERE are many things, which perfons 
 are brought to chufe, not for their own 
 fakes, or from any pleafure which they 
 yield, but merely in compliance with the 
 FASHION, and to avoid being thought fingu- 
 lar ; yet by long ufe they become habitual 
 amufements, and we begin to be uneafy in 
 the want of them, to hanker after, and 
 paffionately to long for them, when the 
 firft inducement to chufe them is no longer 
 thought of. And thus what was not plea- 
 fing in itfelf, but only chofen as a thing 
 that was mediately good, and proper to 
 procure us fome other pleafure; is, by a 
 fort of magic, transformed into a thing 
 that is immediately good, and becomes de- 
 iirable in itfelf, as the want of it gives us 
 fo much uneafinefs. 
 
 FROM hence, among many other irregu- 
 lar affections, we muft account for that 
 flrange paffion called the love of money, 
 which is often begun by imitation, or from 
 a juft notion of the ufefulnefs of riches, 
 which, though not excellent in themfelves, 
 will yet procure us many conveniencies and 
 pleafures of life; and therefore we may 
 reafonably defire them, and endeavour to 
 M 2 obtain
 
 obtain them, as a means of happinefs, by 
 all juft and honeft ways ; but when men 
 have been long accuftomed to purfue them, 
 they infenfibly join with them an opinion 
 of good in themfelves, and ft rive to acquire 
 them for their own fakes The ultimate 
 end which was at firft propofed is no lon- 
 ger remembered, but all the appearance of 
 excellence is transferred to the means. 
 
 THUS gold comes at laft to be idolized, 
 and men are fo impious as to pay their ado- 
 ration to bags or heaps of fhining metal ~ y 
 and fo wonderful is the fafcination, that 
 though riches are no ways valuable but as 
 they are fubfervient to our pleafures, yet 
 they who are poflerTed with this frenzy, fa- 
 crifice their eafe and pleafure for the fake of 
 money j they ftrive to obtain it with indu- 
 ftry and toil, and ftudy to preferve it with 
 no lefs anxiety and care, denying themfelves 
 the chief enjoyments of life, rather than 
 part with any mare of their beloved trea- 
 fure. 
 
 AND thus we fee, that we are not only 
 liable to be betrayed into wrong judgments 
 of good and evil at a diftance, but the re- 
 lifh of it when prefent may be altered, and 
 our tafte by degrees be vitiated and deprav- 
 ed : and though men mould not fail to pur- 
 fue that mofr, which affects them with the 
 greateft pleafure, yet even in this they may 
 be fubjed: to error ; and we find many who 
 
 place
 
 [ -65] 
 
 place their higheft fatis faction in mean and 
 contemptible enjoyments, while the more 
 valuable are neglected and defpiied. 
 
 FOR all the various pleafures we are ca- 
 pable of receiving, cannot be enjoyed to- 
 gether in their full extent; but, if we will 
 ftrive to make the moft we can of fome, we 
 muft allow of fome abatements with regard 
 to others. If a man is refolved to indulge 
 himfelf to the utmoft in fenfual pleafure, he 
 muft be content with a lefs fhare of the 
 pleafures of the mind. He muft not hope 
 to improve in knowledge, nor can he ex- 
 pe6l to gain much honour and reputation. 
 If he is wholly governed by felfim views, 
 and determined upon any terms to advance 
 his own private intereft, he muft bid adieu 
 to all the joys of friendmip, kindnefs, and 
 generofity ; nor muft he ever tafte that fin- 
 cere delight, which refults from the con- 
 cioufnefs of having done fuch actions as are 
 decent and v/orthy. If honefty is his great- 
 eft pleafure, he will not fail of having the 
 teftimony of a good confcience, and the 
 applaufe of all good men ; but then he muft 
 abate fomething in point of intereft, and 
 often deny himfelf the gratification of his 
 private paflions. 
 
 IF he is defirous to excel in fcience and 
 
 learning, this will require application and 
 
 ftudy, and may perhaps make him lefs pc- 
 
 lite in his behaviour, and give him a thought- 
 
 M'3 fal
 
 [ 166 ] . 
 
 ful and difagrcable air in company. If he 
 courts military glory, he muft be willing to 
 endure hardfhip, and defpife danger and 
 death j but if his choice is indolence and 
 eafe, thefe may be had on other terms ; it 
 is but to quench the love of fame, and the 
 thirft after gain, to conquer love and am- 
 bition, and every other reftlefs paffion : if 
 this can be done, all will be eafy. 
 
 And thus it is apparent, that what we 
 gain on one hand, we muft lofe on ano- 
 ther j every thing goes by exchange, and 
 therefore it will behove us to enquire which 
 are the moft profitable exchanges ; which 
 way we may beft afford to be lofers, and 
 where we ought to bend all our endeavours 
 to be gainers : that fo with a flight regard 
 to fuch enjoyments as are of an inferior na- 
 ture, and yie!d but a mort and tranfient fa- 
 tisfaction, we may principally direct our 
 aim to thofe that are more exalted and re- 
 fined, and which afford a more durable 
 pleafure. 
 
 IF it is but once rightly underftcod 
 which enjoyments are in themfelves the 
 moft worthy, and alfo the leaft attended 
 with pain and difquiet, and leaft fubjed: to 
 lofs and difappointment ; we may then be 
 better able to deal with thofe falfe ideas of 
 pleafure that will be folliciting us, and to 
 difcover whether they will not deprive us 
 of greater pleafure, or bring upon us more 
 4 trouble
 
 [ 167 ] 
 
 trouble and difturbance than will be ballan. 
 ced by all the fatisfaction they can afford. 
 
 
 
 SECT. VIII. 
 
 i 
 
 THE PLEASURES OF SENSE, in the 
 vulgar acceptation of the word, are 
 univerfally acknowledged to be inferior to 
 thofe of the mind, as being only fuch as we 
 enjoy in common with other animals, to 
 whom we reckon ourfelves to be much fu- 
 perior ; and therefore mould place our hap- 
 pinefs in the exercife of thofe higher and 
 nobler powers, which are peculiar to our- 
 felves, and wherein the dignity of human 
 nature does principally confift. 
 
 THE objeds of fenfe are too grofs and 
 material, to afford a fuitable and refined ' 
 entertainment to. the mind ; and as the plea- 
 fures of this fort are the loweft, they are 
 alfo fhort and tranfient, they vanim in en- 
 joyment, and yield no fatisfaclion in reflec- 
 tion and remembrance j and efpecially when 
 the averlion to the pains, or the indulgence 
 to the pleafures of fenfe, are beyond a juft 
 degree, they will be manifeftly inconfifient 
 with our true felicity, as they deprive us 
 of much greater pleafures, and likewifc 
 bring upon us the greateft evils. 
 
 M 4
 
 THUS an exceffive love of eafe, an aver-* 
 fion to labour and hardship, utterly dif-r 
 ables us from obtaining the higlieft fatisfac- 
 tions; as an immoderate fear of danger, or 
 of death itfelf, renders a man incapable of 
 performing the common duties of life, OF 
 of being ufeful in fociety, depriving him 
 thereby of the mofl valuable pleafures, and 
 is therefore juftly reckoned a mean and de- 
 fpicable character. 
 
 IT is alfo fumciently known how much 
 an exceilive indulgence to the pleafures of 
 fenfe, either of the luxurious or the amorous 
 kind, unfits us for all other delights -, and 
 how many evils and mifchiefs it brings up- 
 on us, as it introduces a general loofenefs 
 and diforder in the whole seconomy, de- 
 thrones a man's reafon, and enilaves him 
 to every mean and abject pa<Tion ; and ef- 
 pecially as it deprives us of the two great- 
 efl bleflin^s in life, HEALTH and GOOD 
 HUMOUR, impairing by degrees the natural 
 harmony and vigour of the conftitution, 
 and with an equal pace bringing on a four- 
 nefs and uneaiinefs in the temper. 
 
 THE paffion of icif intereA, as it ex- 
 cites to the purfuit of wealth and riches, or 
 at leail a competency of the means of hap- 
 pinefs, is in a juft proportion very requisite. 
 All are not born to, a plentiful fortune, and 
 therefore, by their own care and induftry, 
 muft provide a maintenance for tliemfelves
 
 and family. The common mechanic can 
 by his daily labour gain an honeft livelihood, 
 and, if his defires are adapted to his cir- 
 cumftances, may live as happy and content- 
 ed as others of a higher rank j and he that 
 is bleft with a fuperior genius, and a more 
 liberal education, may in fome higher pro- 
 feffion prove eminently ufeful to fociety, 
 and in return acquire to himfelf a plentiful 
 eflate ; or if the love of money is not fo 
 prevalent in his temper, as to make him 
 extremely fuccefsful that way, yet a mode- 
 rate regard for it is highly necefTary, be- 
 caufe every man would wifli not only to 
 be eafy in his body and in his mind, but 
 he muft be alfo eafy in his circumftances, 
 and above the fear of want, or elfe his hap- 
 pinefs will be very imperfecl:. 
 
 As defpicable as riches may appear in 
 fome perfons eyes, and as little worthy to 
 be purfued for their own fakes, yet they 
 ferve to relieve us from the many wants and 
 furTerings, to which human nature is ex- 
 pofed $ they enable men to do ads of 
 kindnefs and companion to others, and by 
 this means make them tafte the generous 
 pleafure of relieving the needy and diftref- 
 fed ; and in fhort, they are things without 
 which very few fatisfadtions of any kind are 
 ito be obtained : but as they are not good in 
 {heinfclves, but only the means of procur- 
 ing
 
 [ I 7 0] 
 
 ing what is really good, and all the advan- 
 tage lying in a right ufe and application of 
 them -, it follows, that to purfue and ad- 
 mire them, as excellent in themfelves, with- 
 out any view to their ufe, is altogether ri- 
 diculous and abfurd ; it is employing all 
 our endeavours to obtain the means, and at 
 the fame time neglecting the end. 
 
 WHEN men once come to aim at get- 
 ing money for its own fake, they feldom fet 
 any meafure to their defires ; but the more 
 they have acquired, the more eager they 
 are to increafe their (lore ; and as too ftrong 
 a defire after riches, even though no inju- 
 rious methods are made ufe of to obtain 
 them, renders a man entirely felfifh, and 
 by degrees extinguifhes all -kind and gene- 
 rous affection, depriving him of the high- 
 er! and beft enjoyments, and affording no- 
 thing in their room but the poor and low 
 gratifications of a fordid and unnatural paf- 
 iion, which yet is in its nature ever infati- 
 able ; it has therefore always been juftly 
 accounted a wretched and miferable cha- 
 racter. 
 
 THE pleafures of the mind, arifing from 
 the ftudy and furvey of natural beauty, in 
 every object wherein it is to be found, are 
 judged to be far fuperior to fenfual enjoy- 
 ments, and to yield a more noble and re- 
 fined entertainment. 
 
 As
 
 [ '7' ] 
 
 As in what relates to the human fpecies, 
 fuch difpofitions, fentiments, and a&ions, 
 as tend to the general good of the whole, 
 do ftrike the inward fenfe, and appear ex- 
 ceeding amiable ; fo in all other creatures, 
 thofe inclinations and affedions, which 
 make them ufeful to their kind, fo far as 
 they were defigned to be fociable ; as alfo 
 thofe fhapes and proportions, that are beft 
 adapted for the activity, vigour, and per- 
 fedrion of the particular animal, do appear 
 beautiful, and aflecT: the mind with plea- 
 fure. 
 
 IT is the fame with regard to that har- 
 mony and order, and thofe facred general 
 laws, which fupport univerfal nature, and 
 make all the feveral parts fubfervient to the 
 perfection of the whole ; for all men are 
 originally fo formed, as to perceive a beauty 
 and a charm in whatever is harmonious 
 and proportionable j as the proportionate 
 and regular flate, is the truly profperous 
 and natural one in every fubjedr, contrived 
 by wifdom and defign, for the greateft uti- 
 lity and advantage. 
 
 THIS is that confummate beauty of na- 
 ture, with which fome of the moft cele- 
 brated writers, both ancient and modern, 
 have been fo tranfported, as to affirm it to 
 be, in its full extent, the higheft and the 
 chiefeft good ; in the furvey and contem- 
 plation of which, the greatefl pleafure did 
 
 confaft :
 
 [ 172] 
 
 confifl : for this contemplation of beauty, 
 is the delightful exercife and employment of 
 the mind ; and they thought it unworthy 
 of their high rank, for men to place their 
 happinefs in the joys of fenfe, which brutes 
 enjoy fo much above them ; but that we 
 ought to place it in our minds, which were 
 abufed and cheated of their true felicity, 
 when drawn to feek it in the objects of 
 fenfe, or in any thing elfe but the enjoyment 
 of beauty, and of whatever is fair, decent, 
 and handfome. 
 
 BUT without entering far into fuch re- 
 fined fpeculations, it is eafy to obferve, 
 that the charms of beauty are widely dif- 
 play'd : we find it in almofl every thing we 
 view, and every one courts a Venus of one 
 kind or another, either in the works of na- 
 ture, or of art ; though different minds 
 may be captivated with different beauties, 
 and engaged in various purfuits. Thus in 
 high life, a palace and apartments in the 
 utmoft grandeur and magnificence, with 
 avenues, viftos, fpacious gardens, groves 
 and woods ; within, a fumptuous table, 
 rich fervices, numerous attendants, equi- 
 page and drefs, in the niceft order and 
 beauty, do affect the mind with admiration 
 and delight. Some are fmitten with the 
 love of pointing, ftatuary, mufic or poetry ; 
 while others are more enamoured with the 
 beauties of nature, and even in {hells and 
 
 butter-
 
 [ '73 ] 
 
 butterflies can difcover fomething extremely 
 pleafing to their fancies : fome are delight- 
 ed with animals, and can admire and even 
 doat upon a horfe, a hound, or a hawk 
 and others, more mindful of their own 
 kind, are tranfported with the charms pf a 
 fine fhape, or a beautiful face, fo far as 
 to think all things elfe defpicable and mean. 
 THOSE of a more exalted genius, and 
 capacious mind, can flight all the allure- 
 ments of inferior pleafures, and, folely in- 
 tent on the purfuit of knowledge, can la- 
 bour night and day at the folution of a 
 difficult problem, or the demonstration of 
 a general theorem, and think themfelves 
 well rewarded for their pains. 
 
 THEY are curious to fearch into the fe- 
 crets of nature, the virtues of plants, the 
 formation and aeconomy of animals, the 
 union of the elements, and the ftruclure of 
 the univerfe ; can defcribe the order of the 
 celeftial bodies, and the courfes of the pla- 
 nets, the force which retains them in their 
 orbits, and the laws of motion which they 
 univerfally obey ; all which ftrike the mind 
 with wonderful pleafure, and yield a mofl 
 refined and elegant entertainment. 
 - 
 
 . 
 SECT.
 
 [ 174 ] 
 
 SEC T. IX. 
 
 IT feems to be very plain, that the main 
 thing which renders a character eminent 
 or worthlefs, honoured or defpifed, is the 
 different proportion of SELF LOVE and SO- 
 CIAL AFFECTION, which obtains in the 
 temper and difpofition. 
 
 SOME modern philofophers delight to 
 run divifions upon SELF LOVE, and deduce 
 every motive to action from this fingle prin- 
 ciple 5 and indeed it muft be owned, that it 
 feldom wants its due force in the natural 
 conftitution, and, befides, that example, 
 and the prevailing fafhion are apt in thefe 
 days to giv 7 e too ftrong a biafs towards pri- 
 vate intereft. Thus fome are led to place 
 their happinefs in luxury and fenfual de- 
 light j others are influenced by ambition, 
 or by envy and refentment, while many 
 who are no inconiiderable perfons, feem to 
 be too much governed by avarice, which 
 of all felfim. paffions is the loweft. 
 
 YET it mull be allowed, that there is a 
 pleafure in ACTION as well as SPECULA- 
 TION j and as the joys of the mind are pre- 
 ferable to thofe of fcnfe, fo of all thofe in- 
 ward fatisfa&ions which do properly apper- 
 tain to the mind, the rnoft valuable are 
 
 thofe
 
 [ '75] 
 
 thofe which flow from SYMPATHY and SO- 
 CIAL PASSION. For how ftrange foever it 
 may feem, and perhaps contrary to the ge- 
 neral opinion ; yet whoever is a competent 
 judge, will declare it as a truth, that the 
 greateft pleafure is to pleafe another ; and 
 that the exercife of BENEVOLENCE and HU- 
 MANITY, yields the moil exquiiite delight. 
 
 WE may fafely appeal to any one of the 
 human kind, who has experienced what 
 condition the mind is in under a lively af- 
 fection of love, or gratitude, kindnefs, and 
 compamon, bounty and generofity : nay, 
 it is moft manifeft, that whenever any per- 
 fon is touched with any ftrong impreffion of 
 a focial and friendly kind, the eyes, the out- 
 ward features, and geftures, with other evi- 
 dent tokens, do plainly exprefs a moft pier- 
 cing anguifh, or elfe a moft lively and tran- 
 fporting joy ; which filences and fubdues 
 every other motion, whenever it prefents it- 
 felf : no affection of any other kind can be 
 a match for it, as we may obferve in num- 
 berlefs inftances, that men will forego their 
 eafe and pleafure, endure all manner of 
 hardmip, and defy torments, and death it- 
 felf, when animated with a ftrong defire to 
 ferve thofe they love, to defend them from 
 injury, fave them from impending harm, or 
 even to revenge their wrongs ; and what is 
 {till more, every action of this kind meets 
 
 with
 
 with univerfal approbation, and in the com- 
 mon fenfe of mankind, is judged to be 
 right and good, as well as handfome and 
 becoming. 
 
 AND though, on the contrary, there are 
 many who prefer the joys of fenfe to the 
 fatisfactions of the mind, and chufe private 
 and felriih pleafure before focial enjoyments ; 
 yet this muft be a manifeft wrong judg- 
 ment, arifing from the tyranny of evil cuf- 
 torn, which has vitiated the tafte ; or from 
 ignorance and inexperience of other plea- 
 fures ; becaufe we are apt to blame ourfelves 
 for fuch a choice, whenever we ferioufly 
 reflect upon our own conduct, and every 
 fettled difpofition of that fort is condemned 
 by all mankind, and always looked on with 
 abhorrence. 
 
 BUT however the reigning fafhion may 
 eftablifh a falfe relifh, yet furely truth and 
 reafon will never allow, that we can by 
 fuch meafures ever obtain the greateft and 
 moft exalted pleafure, or that fuch a con- 
 duct is in the leaft amiable and praife-wor- 
 thy ; on the contrary, as SELF gains the 
 afcendant beyond a juft degree, it makes a 
 character appear iefs lovely ; and as it de- 
 flroys all noble and generous fcntiments, and 
 is productive of nothing but what is vil- 
 lainous and bale, it can therefore merit no- 
 thing but difdain. 
 
 WHERE
 
 1 177 i 
 
 WHERE there is too much kindnefs and 
 good nature, and too little care of felf inte- 
 reft, though it is an unhappy miftake, yet 
 it may fometimes claim a fmall degree of 
 love and efteem, or, however, will be al- 
 ways looked upon with companion. But 
 when felf love and felf-efteem, felf-intereft- 
 ednefs and felf-conceit, grow fd very preva- 
 lenti and the love of our neighbour is in a 
 manner extindt ; in a word, when we mew 
 fuch a vaft regard for ourfelves, and fo little 
 for others, the fatisfaction we fhall gain by 
 indulging fuch a difpofition will bie but fmall, 
 in proportion to what we mall lofe : and as it 
 is the grand principle of every thing which is 
 bafe and unworthy, it can never be deemed 
 honourable, but will be ridiculous in the 
 laft degree, and always treated with fcorn 
 and deteftation. 
 
 IT muft alfo be allowed, in behalf of 
 SOCIAL PASSION, that every pleafure we 
 have is doubled by being mared and com- 
 municated ; and every joy, and content- 
 ment of otherSj by this kind fympathy, be- 
 comes our own. Which is fo true, that 
 even the joys of fenfe, both in luxury, and 
 amours, derive their principal charms from 
 a mixture of fomething kind and friendly, 
 without which they would be extremely in- 
 fipid. 
 F 
 
 N AND
 
 t ,78! 
 
 AND though this difpofition makes us 
 fharers in the pain and mifery of others, as 
 well as in their happinefs j yet by this mu- 
 tual feeling we have it in our power to al- 
 leviate the anxiety of our friends, without 
 increafiag our own in the fame proportion ; 
 becaufe even that grief and forrow, which 
 is truly of a focial nature, and flows from 
 human fympathy and companion, is a fort 
 of pleafing anguifh. 
 
 THE kind and tender aflfe&ions, though 
 intermixed with fomewhat of horror and 
 difturbance, do yet occafion a moft agreable 
 emotion of foul, which is the reafon why 
 men will often crowd to fee a fpeclacle of 
 calamity ; and fuch reprefentations as move 
 our paflions, even in this mournful way, 
 do fometimes yield a more delightful enter- 
 tainment, than the higheft enjoyments of 
 the fenfual kind. 
 
 THESE pleafures will not grow dull and 
 taftelefs in the exercife, nor are they apt to 
 be tirefome, but will be always repeated 
 with increaling joy ; neither is there any 
 danger they mould interfere with other 
 pleafures, and deprive us of fuch as are 
 more valuable. The honeit man is no lefs 
 capable than the immoral one, of enjoying; 
 all the pleafures of the under/landing and 
 imagination ; his head will be as clear, and 
 his reafon as well fitted for the rnoft refin- 
 ed
 
 1 179] 
 
 ed fpectilations ; and his power of being 
 pleafed with the contemplation of beauty, 
 either in the works of nature or of art, will 
 be no ways impaired : he will alfo be no 
 lefs difpofed for mirth and gaiety, becaufe 
 he will be likely to (hare no lefs of chear- 
 fulnefs and good humour 5 and he will 
 have this advantage, that fo far as he is 
 virtuous and good, the ridicule can never 
 be turned upon hifnfelf : and even as to 
 fenfual delights, he will enjoy thefe in a 
 greater perfection, becaufe he will in all 
 probability, be more temperate and fpan'ng, 
 and efpecially as he will choofe it in a focial 
 and friendly way, not to regale himfelf 
 alone, but to have others partake with him, 
 which will very much inereafe the plea* 
 fure. 
 
 THUS the exercife of kind and focial 
 affections, will not deprive us of any other 
 valuable fatisfactions, but will rather dif- 
 pofe us to enjoy them with greater advan- 
 tage ; and it will be fo far from bringing upon 
 us any future evils, that its confequences 
 and effects will be highly beneficiaL For 
 thefe pleafures are not only fuperior to all 
 others in their immediate exerciie, but they 
 are of a permanent and durable nature, 
 they do not perim in the ufing, nor do 
 they take their flight the moment they 
 are enjoyed, but will ftill remain a lafting 
 treafure : becaufe the remembrance of fucn 
 N 2 actions
 
 adions is always fweet, and the confciouf- 
 nefs arid reflexion ever affords a mod plea- 
 fing and delightful entertainment. 
 
 THE exercife of BENEVOLENCE is highly 
 pieafmg, as the end which is obtained is 
 moft defirable and good ; and not only fb, 
 but even thofe inclinations and actions 
 which lead to that end are decent and 
 'handfofhe, yielding entire fatisfadtion in the 
 review : fo that here we find the mod 
 plealing action united with the moft delight- 
 ful contemplation ; for there is nothing fo 
 grateful as a generous action, nor any beauty 
 fo engaging as a kind and friendly difpo- 
 lltion. 
 
 HONESTY is adorned with moft power- 
 ful charms, which afford fuch raviming de- 
 light, as renders it, for the fake of its own 
 intrinlic beauty, more eligible than any 
 other good ; even though for its fake we 
 fhould be brought to fuffer the greateft 
 evils. Poverty, pain and death, have been 
 joyfully embraced, and moft cheerfully en- 
 dured, rather than confent to any thing 
 contrary to this firft impreflion of beauty 
 and worth, which ought to be the ruling 
 principle of all our actions. 
 
 WE ought certainly to pay the higheft 
 regard to confcience, fo as to maintain it 
 facred and inviolable, as it is of the laft 
 importance to our happinefs or mifery ; be- 
 caufe the moft exquifite pleafure, and the 
 
 moft 
 
 *.:, . . -* '.
 
 moft tormenting anguifh, take their rife 
 from this MORAL SENSE. 
 
 CONTINUAL peace and ferenity of mind, 
 is the genuine product of a VIRTUOUS LIFE;" 
 for a man may then look into him felf with- 
 out any difturbance, when he finds nothing 
 there that is odious and ill-deferving ; when 
 he is not confcious of any injuftice, or dil- 
 honefty, nor of having done any cruel, 
 hard, or injurious actions ; and what is 
 more, if his confcience can teftify that in. 
 the main he has governed himfelf by the 
 rules of virtue and honour, and the chief 
 tenor of his condud has been generous, 
 kind, and beneficent, fo far as his ability 
 would extend ; this will afford him conti- 
 nual joy, and may juftly be a fource of 
 never-ceafmg pleafure. 
 
 IT is this moft pleafing review, which 
 ftrikes the inward fenfe in fo* lively a man- 
 ner, as to excite a moft exquifite and inex- 
 preffible fatisfaftion ; infomuch that the ap- 
 probation of a man's own breaft, and the 
 confcioufnefs of his own virtue and merit, 
 has been reckoned of all the bleffings of 
 life, to be the deareft and moft ineftimable ; 
 the beft and nobleft part of mankind, 
 having always valued it above any thing 
 elfe in the world, fooner choofing to die 
 than to violate their honour, or do one 
 ilngle action that is villainous and bafe ; as 
 well knowing, that even life itfelf, when 
 N 3 this
 
 this is gone, is but a wretched being, hard- 
 ly worth the keeping. 
 
 FOR he who has not the hpneft tefti- 
 mony of his own heart, but is confcious of 
 fomething in himfelf, which is morally 
 evil, odious and fhameful, can never have 
 any real felf-efteem, bu.t mufl of neceffity 
 hate and detefl himfelf ; and the continual 
 reproaches of his own mind will render his 
 days extremely miferable, though attende4 
 with the higheft degree of outward profpe- 
 rity. 
 
 THIS natural principle is not eafily fup- 
 prefled ; for though it may poffibly be lulled 
 afleep, and lie dormant for a while, yet it 
 will at lail awake with greater fury ; and 
 the lames of a guilty confcienc may fill the 
 mind with horror and remorfe, fufficient to 
 create a hell upon earth, and make even life 
 itfelf an infupportable burthen. 
 
 BUT if we could fuppofe this fenfe of 
 right and wrong, to be almofl totally ef- 
 faced, and that by long cuflom a man. 
 fhould be grown wholly infenfible of mo- 
 ral good and evil, to whom villainy mould 
 be no ways odious, nor virtue amiable ; 
 yet this mufl imply, at the fame time, an 
 utter abfence of every thing which is gene- 
 rous and worthy, and that all fympathy 
 and kind affection is wholly rooted out of 
 jTuch a, temper ; whereby he muft confe- 
 quently lofe all the moft valuable pleafures 
 
 of
 
 of life, and be fubject to the moft unnatq- 
 ral and tormenting paffions. And if the 
 confcioufnefs of the greateft inward defor- 
 mity cannot move or affect him, fo far as 
 to make him out of love with himfelf, it 
 will be fure to make him fo much the more 
 deteftable to others, and render him the 
 fcorn and the jeft, the hatred and averilon 
 of all mankind. 
 
 FOR as all men have implanted in them 
 this natural fenfe of right and wrong, what- 
 ever is immoral and ill-defer ving will, to 
 the generality, appear odious and deformed ; 
 and though they may fometimes be fo par- 
 tial, as to overlook the inward deformity 
 of their own characters, they will be apt 
 enough to mark it in others, and moft 
 fincerely to hate and deteft them for it. 
 
 As all perfons do naturally delight in 
 the efteem and good opinion of their fel- 
 low creatures ; to be flighted and defpifed 
 by all we converfe with, muft occafion a 
 moft grievous trouble and difturbance, which 
 a haughty fpirit will fcarce know how to 
 bear j but whoever deviates from the paths 
 of virtue, will be likely fo far to incur the 
 general cenfure and reproach : whereas he 
 who places his chief delight in the practice 
 of moral goodnefs, will, befides other ad- 
 vantages, be fure to gain the approbation 
 and efteem of all good men, which to an 
 honeft mind is a moft exquifite fatisfaction. 
 N THERE
 
 t ,84] 
 
 THERE is no paffion more ftrongly im- 
 planted in our breails, than the love of 
 HONOUR and APPLAUSE, which all men 
 flrive to obtain by various and fometimes 
 unaccountable methods ; but when this af- 
 fair is rightly underftood, it will be found, 
 that VIRTUE and REAL MERIT, will prove 
 the fureft way to honour and reputation ; 
 becaufe thofe adtions which do manifeftly 
 tend to the general good, will feldom fail 
 pf being crowned with univerfal applaufe. 
 
 IT has been always urged as no fmall 
 recommendation of thefe qioral pleafures, 
 that they do not depend upon fortune $ 
 they can never be taken from us, nor can 
 we be hindered in the enjoyment of them, 
 nnlcfs by ourfelves ; for every man may be 
 honeft if he pleafes, and no one is neceflitat- 
 ed to be wicked, but only from his own 
 wrong choice. 
 
 WHENEVER our defire is fixed upon a 
 good that cannot be obtained, it muft oc- 
 cafion conflant uneaimefs while it continues j 
 and as the lofs of a pleafure does often, 
 produce a moil exquifite pain, we (hall 
 continually be expofed to affliction and ca- 
 lamity, when we let pur hearts upon that 
 which at any time may be loft, or taken 
 from us j and therefore pur greateft wif- 
 dom will be to withdraw our defires from 
 thole goods that are precarious, and not in 
 cur power to acquire or retain, and di- 
 
 reft
 
 reel them to fuch as are fixed and con- 
 ftant, which we can at any time beftow 
 upon ourfelves j by which means we may 
 be always fure to obtain what we deiire, 
 without any apprehenfion of lofs or difap- 
 pointment. 
 
 IF our fancy is flruck with the luftre of 
 things without, fuch as adventitious ho- 
 nours, eftates, and preferments, and we pur- 
 fue them as our greatefl good, we are ne- 
 cefTarily expofed to grief and vexation j 
 becaufe thefe things are fo fickle and un- 
 fleady, that though we are profperous and 
 fuccefsful at prefent, we know not how 
 foorj we may meet with crofles and mis- 
 fortunes j may be rich to-day, and to-mor- 
 row ftript of all, and reduced to extreme 
 poverty : but he who has learned to fet 
 the higheft value on the inward objects of 
 worth and beauty, fuch as honefty, faith, 
 integrity, friendship and honour, and is 
 but once poffefled of thefe, will be rich 
 beyond expreflion ; as he will have obtained 
 a treafure none can rob him of, nor can the 
 utmofl malice of fortune bereave him of it : 
 becaufe under the greateft fnfferings, and 
 even in the article of death, thefe will ad- 
 minifter unfpeakable comfort and delight. 
 
 AND thus it feems to be mofl evident, 
 that thefe MORAL AFFECTIONS are of the 
 greateft importance, and we make r.o 
 
 fcruple
 
 [ '36 ] 
 
 fcruple to pronounce thefe pleafures to be 
 the moft exquifite, and the pains the moft 
 tormenting; and that whoever is ftudious to 
 obtain the greateft pleafure he is capable of 
 receiving, intermixed with as little diftur- 
 bance as is poiTible, will endeavour to form 
 his tafte to KINDNESS and HUMANITY : he 
 will be obliged, for the lake of his own 
 private happinefs, to cultivate a benevolent 
 difpofition, and fo to regulate his conduct, 
 as may beft tend to promote the general 
 good. 
 
 FOR the intereft of every particular is 
 moft certainly bound up in the public 
 welfare j and whoever, by working upon 
 his own mind, can bring his paffions and 
 affedions to that juft harmony and propor- 
 tion, as is moft conducing to the GENERAL 
 GOOD, will thereby procure to himfelf the 
 greateft and moft durable fatisfaction ; as, 
 on the contrary, where the felfifh affefti- 
 ons exceed their due bounds, and men pur- 
 fue a feparate intereft in oppofition to the 
 general happinefs, they fondly aim at a lef- 
 ier good, which deprives them of a great- 
 er, and not only fo, but they bring upon 
 themfelves the moft tormenting anguim and 
 diftrefs. 
 
 THE RF, FORE this natural fympathy, this 
 focial paflion, ought not to be rudely op- 
 pofed, or induftrioufly fupprefled, as meer 
 
 weakr
 
 weaknefs and folly, but rather (hould be 
 cheriflied and maintained in its juft pro- 
 portion ; only fo far it muft be retrained, 
 as to be under the command of reafon, 
 that it may beft anfwer its own end ; for if 
 it is partial and mifguided, and not dire&ed 
 by prudence, it may prove moft pernici- 
 ous. 
 
 A TREATISE
 
 . 
 
 TREATISE 
 
 
 
 O N 
 
 VIRTUE and HAPPINESS. 
 
 PART III. 
 
 SECT, I. 
 
 AFTER having taken a furvey of the 
 various pleafures and pains we are 
 capable of receiving, in order to difcover 
 which are of the greateft importance to 
 our happinefs and mifery ; it may be ne- 
 ceflary to enquire how all thefe affections, 
 and the various inclinations anting from 
 them, are to be REGULATED, fo as to be 
 moft conducing to our happinefs, which is 
 the point we ought to aim at in all our 
 actions. 
 
 IT has been fufficiently intimated al- 
 ready, how neceffary it is, that all our paf- 
 fions {hould be moderated, becaufe that 
 will fave us abundance of trouble and dif- 
 quiet, and will alfo enable us at any time, 
 
 to
 
 [ 190 ] 
 
 to ftop and fufpend our motion, and take a 
 little time to confider whether it is condudT> 
 ing us towards happinefs, or whether we 
 are not rather going aftray ; and afterwards 
 we may continue or alter its direction ac- 
 cording to the dictates of reafon : but when 
 our affections are exceflive and immoderate, 
 our aversions too violent, and our defires 
 too eager and impatient, they are productive 
 of nothing but difturbance j for when the 
 uneafmefs is greater than is necelTary to put 
 us into motion, there is fo much immediate 
 mifery more than was requiiite ; and not 
 only fo, but as they grow exceflive, they 
 grow headftrong and ungovernable, refufing 
 to obey fuch directions as our deliberate" 
 judgment had prefcribed. 
 
 WHEN our motion is more gentle, it is 
 more cafily managed, and may be made or- 
 derly and regular, always guided to its proper 
 end ; but when it is impetuous, it is not at 
 our own command, but will be apt to oc- 
 cafion the wildeft diforder and confufion. 
 
 WE can then neither direct our aim 
 aright, nor chufe the moft proper means to 
 attain any end, but are hurried into mea- 
 fures contrary to our own happinefs, and. 
 alfo highly injurious to others. 
 
 BY this means, that harmony and juft 
 proportion of the afYe&ions fo neceffery to 
 virtue and happinefs is deftroyed ; for while 
 fome paffior-s do gain too great an afcendant, 
 
 others
 
 c -91 1 
 
 others will be too much reduced, which 
 would not have happened, if none had 
 been fuffered to exceed their juft bounds ; 
 and therefore our firft care mould be to 
 work by the retraining, rather than the 
 encouraging practice : and it may be pre- 
 rnifed as a general maxim, that every paf- 
 fion ought to be moderated, requiring more 
 the bridle than the fpur j and though this 
 may coft fome trouble before they can be 
 broke to the bitt, and taught to obey the 
 reins, yet upon the whole it will certainly 
 be beft, not to give a loofe to every forward 
 inclination, nor be impatiently following 
 every fancy and opinion of good, but ra- 
 ther chufe on many occalions to forbear, 
 and reft contented in our prefent condi- 
 tion. 
 
 WE are not only obliged carefully to ex- 
 amine every appearance of pleafure which 
 prefents itfelf; but even the general idea we 
 entertain of happinefs, ought to be chaften- 
 ed and corrected . We (hall but deceive 
 ourfelves with fond imaginations, if we ex- 
 pect a conftant fucceflion of the highefl 
 blifs ; for we mud be fometimes willing to 
 fuffer a little pain, and often think ourfelves 
 fufficiently happy in being relieved from 
 trouble, and obtaining perfect cafe and tran- 
 quillity, or, however, in the poiTeffton of 
 moderate fatisfadions. 
 
 THOUGH
 
 1 192 ] 
 
 THOUGH the main branch of happineft 
 hlay be faid to confifl in the enjoyment of 
 the greateft and mofl exalted pleafure, yet 
 there is one eiTential part of it which ought 
 to be our firft concern j and that is, to b6 
 free from mifery, fo far as our prefent cir- 
 cum (lances will allow. Therefore we fliould 
 be ftudious how to lefTen our cares, and 
 provide for our eafe and quiet, rather than 
 aim at high and difficult attainments, or 
 engage in purfuits before we are well advif- 
 ed whether they may riot be likely to end 
 in difappointment, br be attended with more 
 anxiety and pain than can be ballanced by 
 any real joy they will afford. 
 
 THE wife difpofer of all things has 
 blended pleafure and pain fo intimately, 
 that they are not to be feperated ; and has 
 made it neceflary for us to endure the one, 
 to quicken us in the purfuit of the other, 
 and to encreafe the relifii of it when ob- 
 tained : yet may every man ftrive to avoid 
 it as much as lies in his power, and to 
 render his uneafy moments as few as pofr 
 fible. 
 
 WHEN we have guarded fo well as we 
 are able againft all anxious and tormenting 
 impreffions, we may then be at liberty to 
 feek after pleafure ; though even here we 
 ought to be temperate and modeft, not af- 
 piring after high enjoyments, nor captivated 
 with gay and fplendid amufements. There 
 
 are
 
 
 I '93 1 
 
 are indeed fome who were born to gfeaf- 
 nefsj being endowed with natural abilities, 
 vaftly fuperior to the generality of man- 
 kind ; and thefe may be allowed to enter- 
 tain a little ambition, and to ftrive by all 
 worthy and juftifiable ways to obtain au- 
 thority and preheminence : but in the main, 
 it will become all men, in the firft place, 
 to learn to know themfelves and their owa 
 talents, and be cautious never to engage in 
 matters which they are not fit for; but 
 make choice of fuch a courfe of action, as 
 will, be moft fuitable to their genius and 
 capacity, not always ambitious of gran- 
 deur and diftinction, but rather chufing 
 privacy and retirement, being content to 
 live in obfcurity, and to enjoy fuch fatis- 
 factions as are within their power) to ob- 
 tain which, though they may not have fuch 
 a gaudy appearance as to ftrike upon the 
 fancy, yet will be found to be folid and 
 lading* as they eftablifh inward tranquillity, 
 a.nd afford the fweeteft and fmcereft plea- 
 fure. 
 
 BUT whoever is afpiring after higher 
 matters, and will fet his heart upon things 
 of outward dependance^ fuch as riches, 
 honours, titles, precedencies, the favour of 
 courts, or the breath of vulgar applaufe, 
 will find that he has neglected what is in- 
 finitely more valuable j and by eagerly pur- 
 fuing objects whole poffeffion is fo uncer- 
 O tain,
 
 [ 194 1 
 
 fain, will be expofed to continual vexation 
 and difappointment : and, which is the 
 greateft misfortune, he will fometimes be 
 obliged to part with his honour before h& 
 can arrive at the top of his ambition, bar- 
 tering fweet peace and true contentment for 
 the vain delulive hopes of obtaining gilded 
 trifles. 
 
 THOUGH: greatnefs may appear moft 
 fplendid and dazling, yet happinefs does 
 not always attend it in equal proportion ; 
 but he who acts in an humbler fphere, even 
 the honeft artifan, who lives by his induftry, 
 enjoying what is fufficient to anfwer all Ms 
 reafonable wants, and who is content, and 
 afpires after no more ; who is generous, free, 
 and kind-hearted, fo far as he is able, and 
 confcious of nothing criminal 'or ill-deferv- 
 ing, may vie for eafe and tranquillity of 
 mind with thofe in higher ftations ; yet it is 
 rrioft certain, that thofe who are placed in 
 the higheft fphere, and entrufted with the 
 greateft power and ability to do good, if 
 they make a right ufe of it, may diffufe a 
 mod extenfive beneficence, and confequent- 
 ly enjoy the moft exalted pleafure. 
 
 A GOOD prince, who has no arribition 
 but to make his fubjects happy, nor any in- 
 tereft feparate from that of his people, who 
 though he has given the greateft proofs of 
 courage, can yet ufe moderation, and is too 
 wife to place his glory in making conquefts ; 
 
 how
 
 [ '95 1 
 
 how will fuch a king be honoured and re- 
 vered ! and how much more happy in the 
 confcioufnefs of fuch a god-like difpofition, 
 than thofe who have been unjuftly celebra- 
 ted as the greateft heroes ! He needs not 
 envy his renown, who is recorded to have 
 conquered eight hundred cities, fubdued 
 three hundred nations^ fought in feveral 
 engagements againft more than three mil- 
 lions of enemies, one million of which he 
 deftroyed, and took another million prifon- 
 iers j who though he obtained the greateft 
 honours that could be beflowed in a free 
 government, yet could fet no limits to his 
 boundlefs ambition, but employed his fine 
 talents and great abilities, not to ferve, but 
 to enflave his country ; and after a bloody 
 civil war, in which he proved victorious, 
 afTumed to himfelf a tyrannic power, for 
 which he foon met with his reward, fall- 
 ing by the hands of his neareft friends, and 
 thofe upon whom he had conferred the 
 greateft benefits. 
 
 BUT to return to common life. What- 
 ever ftation we are placed in, it were cer- 
 tainly much to be wifhed that our defires 
 and averfions might be moderated, and that 
 we could procure to ourfelves an EQUAL 
 MIND ; and this can only be effected by 
 that difcipline and caftigation of our fancies 
 and opinions before mentioned, and by 
 taking a little time to confider the real mo- 
 O 2 ment
 
 merit of that pleafure or pain which they 
 bring along with them ; weighing the con- 
 fequences they will draw after them, and 
 ballancing the fum total of good and evil 
 which they contain. This will mew us 
 the imperfection of all worldly enjoyments j 
 that they are always darned with fome bit- 
 ternefs and diftrefs, which will tend to 
 lower thofe high and florid imaginations we 
 are too apt to entertain, and thereby render 
 our defires more temperate and calm ; it 
 will alib convince us, that many evils are 
 not fo dreadful as at firft iight they might 
 appear, but may poffibly contain a mix- 
 ture of good j which will help to banim 
 all black and difmal ideas, and render our 
 fears and averfons lefs tormenting. By due 
 confideration, and withdrawing our atten- 
 tion from (lighter matters, and fixing it up- 
 on that which is of the greateft concern, 
 we may at laft bring all our ideas of plea- 
 fure and apprehenlions of evil to be RATIO- 
 NAL and JUST. We (hall then be no lon- 
 ger governed by fancy, nor will our affec- 
 tions be fo eager and exceffive, but we may, 
 by continued ufe, gain a habit of patience, 
 moderation, and felf-command. 
 
 ONE inducement to all men, from the 
 higheil to the loweft, to moderate their 
 paflions, may be drawn from the confide- 
 ration of the frailty and uncertainty of hu- 
 man life -, for though outward objects were 
 
 ever
 
 [ '97 ] 
 
 ever fo fixed and fteady, yet we have but 
 little affurance as to the time of our own 
 continuance j and though from a reafonable 
 probability, we may be concerned for the 
 future as well as for the prefent, yet it were 
 certainly the greateft wifdom, not to be im- 
 moderately anxious, nor too full of expec- 
 tation about what (hall be hereafter. In 
 the midft of all our joys and griefs, OUT 
 hopes and fears, which do alternately agi- 
 tate our breads, we mould always remem- 
 ber, that this very day may poiTibly be our 
 laft ; and he, who is now engaged in the 
 bufieft and moft active enterprize, purfuing 
 what he aims at with the utmoft warmth 
 and eagernefs, (fo quickly may the fcene be 
 changed) may be motionlefs and cold to- 
 morrow, his eyes clofed, and his counte- 
 nance inanimated, and all his grand de- 
 figns and towering projects at an end. 
 
 3 SECT.
 
 [ '9* 
 
 SECT. II. 
 
 THE joys of SENSE, in the vulgar ac- 
 ceptation of the word, are gene- 
 rally acknowledged to be the lowed, and 
 therefore ought not to be purfued as the 
 moil worthy. 
 
 THOUGH we are far from averting that 
 pleafure is no good, nor pain no evil, yet 
 as too great indulgence to the pleafures of 
 fenfe, as well as too great averlion to the 
 pains, will certainly deprive us of much 
 greater pleafures, and bring upon us the 
 greater! evils, we ought here to put in prac- 
 tice thofe lefTons of FORBEARANCE and 
 ENDURANCE before-mentioned ; and onr 
 appetites and deflres of this kind ought 
 ever to be reftrained, and kept within 
 bounds. 
 
 THIS we fuppofe will hardly be con- 
 tefled ; but what puts the matter out of all 
 pombility of difpute, is, that though we 
 mould allow thefe pleafures to be of the 
 greateft moment, and that our chief care 
 mould be to enjoy them in the greateft 
 perfection ; yet this can only be obtained by 
 a lefs frequent ufe of them, and by inter- 
 mixing fomewhat of abftinence and labo- 
 rious exercife, which will give them an 
 
 uncommon
 
 uncommon and exquifite relifh : whereas if 
 they are too long continued, or too often 
 repeated, they grow naufeous and often five, 
 dull and heavy, and infupportable. So ne- 
 ceffary is forbearance and feif- denial, to the 
 true enjoyment of even fenfual delights ; 
 and fo much does the alleviation of a pain, 
 arifing from the craving of a found and na- 
 tural appetite, when added to a pleafure, 
 enhance the value of it. Thus TEMPE- 
 RANCE is eligible for its own fake ; and ftill 
 more fo, as it is a prefervative of health 
 and good humour ; for health is the fove- 
 reign balfam of life, and the main ingre- 
 dient towards happinefs : It is this which 
 enables us to tafte the fweets of every fenfe, 
 and to perform every action with eafe and 
 pleafure ; but when health is impaired, and 
 the curious organs are out of order, every 
 impreffion is grating and difagreable, and 
 every motion uneafy. 
 
 IT is health alfo which greatly tends to 
 promote chearfulnefs and good humour, 
 prevents all peevifhnefs, fpleen, and me- 
 lancholly, and keeps the mind clear and 
 ferene ; not fuffering it to be clouded with 
 fullennefs and difcontent, nor overcaft with 
 dark fears and difmal apprehenfions, which 
 though purely imaginary, yet in fome cafes 
 are obferved to be more tormenting than 
 any fenfe of prefent evil, 
 
 Q 4 SELF-
 
 [ 200 ] 
 
 SELF-INTEREST, or the love of money, 
 mould not be fufFered to grow exceflive, 
 4nd exceed its due proportion j but pru- 
 dence mould teach us to moderate thefe de-r 
 fires, fo as to keep in the golden mean, be- 
 twixt negligence and extravagance on the 
 qne hand, and fordid avarice on the other, 
 Every man mould be diligent and induftrious 
 to acquire a competency of the means of 
 happinefs j and if he is pofTeffed of it, he 
 Ought not profufely to lavifh it away upon 
 every wanton appetite, or forward fancy; 
 he ought certainly to forbear unneceffary 
 gratifications, rather than bring himfelf to. 
 want- what is neceflary ; but to deny our- 
 felves the chief enjoyments of life, even 
 thofe which are moft effential to our happi- 
 nefs, purely to gratify a fantaflical deiire 
 of heaping up riches, without either mea- 
 fure or end, will furely be no wife man's 
 choice. It is not a fmall facrifice that mull 
 be made to this infatiable pailion, when it 
 once gains the afcendant : we mufl not on- 
 ly foregp ajl eafe and pleafure, but myft 
 forfeit the love and efteem of all our 
 friends, and, which is flill more, we mufl 
 lofe the fecret approbation of our own 
 rninds. And what are we to gain in lieu of 
 ^11 thefe ? only the bare fatisfaftion of be- 
 ing pqileiTed of wealth which we dare no 
 ule. Or if we fhquld fuppofe it employee! 
 |o the bsfl advantage, yet riches cannot al-
 
 [201] 
 
 ways make or preferve us happy; they can- 
 not cure a fever, nor remove the racking 
 pain of the gout, or ftone j much lefs can 
 they eafe the mind of care, or heal that 
 remorfe of confcience, which the hard and 
 injurious methods men take to acquire them 
 too often create. 
 
 WHETHER a good name, and the fair 
 efteem of our acquaintance, be not prefer- 
 able to a large eftate, may poffibly admit of 
 fome difpute j but we may furely venture 
 to affirm, that a man's own innocence and 
 honour, and the peace and quiet of his 
 mind, are far more precious than gold ; 
 and whoever parts with thefe, though it 
 .were in exchange for all the wealth of the 
 Indies, will find that he has made a foolifh 
 bargain, 
 
 YET are we far from derogating from 
 the ufefulnefs of riches, when they are 
 rightly applied ; for he who is bleffed with 
 a plentiful fortune, and has alfo the art of 
 enjoying it, may live much more happy 
 than he could without it : yet even in this 
 favourable circumftance, there will be re- 
 quired a ftrider government and felf-com-r 
 mand ; elfe where perfons have it in their 
 power to gratify every inclination to the 
 full, they may be tempted to run into ex- 
 cefs.
 
 [ 202 ] 
 
 A RICH man muft in many refpects live 
 like a poor man, elfe his riches will be no 
 advantage, but a fnare to him : he muft ufe 
 exercife, which is voluntary labour, and he 
 muft often pradife forbearance out of 
 choice, which the poor are forced to do 
 out of neceffity ; and after all, he cannot 
 tafte the pleafures of fenfe in much greater 
 perfection than others, becaufe they are 
 beft enjoyed with temperance, and at fmall 
 expencej but he may purchafe a greater 
 mare of the pleafures of the mind j he 
 may adorn the fcene wherein he lives, and 
 will have leifure to contemplate the beauties 
 of nature and of art. He may have all 
 the advantage of education, and good -Jn- 
 ftrudtion, and opportunity to improve his 
 mind by travel, and the beft converfation : 
 but his main privilege will be, the having 
 it in his power to do acts of kindnefs and 
 generality, to raife drooping merit, to re- 
 lieve the unfortunate and diftreiTed, and to 
 befriend all about him in the moft effectual 
 manner : here he mould bend all his en- 
 deavours to excel, and make this his princi- 
 pal care, as it is indeed the mqft glorious 
 ufe of riches, and will certainly turn to the 
 beft account. 
 
 IT is this which yields the moft exqui- 
 fite pleafure, and hereby he will gain ho- 
 nour and efteem from all mankind, ajid al- 
 
 fa
 
 fo lay up for himfelf a more ineftimable 
 treafure, which can never be loft or taken 
 from him. 
 
 BUT furely he muft be loft to all fenfe of 
 fhame, and wholly ignorant of his own 
 true happinefs, who fuffers all his views to 
 center in a narrow felf-intereft ; who can 
 fee a worthy object in want while he is able 
 to relieve him, or is ever backward to ferve 
 his friends and country, who ought to be 
 $s dear to him as himfelf. 
 
 SECT.
 
 SECT. III. 
 
 TH E pleafures of the .UNDERSTAND- 
 ING and IMAGINATION are highly 
 valuable, as they yield a more refined enter- 
 tainment than the joys of fenfe, or the low 
 gratification of the love of money $ yet 
 even thefe may be purfued too far, as is 
 generally acknowledged to be the cafe, when 
 tnens thoughts are wholly turned this way, 
 to the neglect of the more important and 
 neceflary cares of life. The virtuofo, the 
 chemift, the mathematician and the poet, 
 are all of them fometimes fo tranfported, 
 each in his own way, with the feveral ob- 
 jects they have in view, as to be almoft en- 
 tirely regardlefs of every thing elfe. So 
 enchanting is beauty, that whoever enters 
 into a deep contemplation of any branch of 
 it, is fure to be fmitten j and though the 
 pleafure he receives is never fo great, yet as 
 the bufy part of mankind will fcarce allow 
 any thing to be a real good, or of any ufe, 
 unlefs it tends to increafe a man's fortune 5 
 they are apt to look on thefe men of deep 
 fpeculation with fome fort of pity, judging 
 them to be a little touched in their brain, 
 and under a degree of madnefs. 
 
 BUT
 
 BUT this elegance of fancy, will be 
 moft apt to draw us to inconvenience, when 
 we are not content with feeing and admi- 
 ring, but muft be -aiming at the property 
 and pofTeflion ; for by this means, a perfofi 
 of a moft ample fortune, having his ima- 
 gination too ftrongly turned for fuch things 
 as flately buildings, gardens, ftatues, pic- 
 tures, equipages, and fuch-like exhibitions 
 of grandeur, may run out fo far, till the 
 year's income will not anfwer the expence : 
 and he will find, that he has lavimed 
 away that wealth upon fuperfluous amufe- 
 ments, which ought to have been referved 
 for more important and neceffary occa- 
 fions. 
 
 BUT whoever has leifure to apply him- 
 felf to the ftudy -of BEAUTY, and would 
 improve it to the beft advantage, mould 
 endeavour principally to form his tafte ac- 
 cording to the beft judgment, and the true 
 ftandard and rule of reafon -, for though 
 this fenfe is naturally implanted in all men, 
 yet by imitation and evil habit, it may be 
 vitiated and depraved, and we may be led 
 to overlook the higher orders of beauty, 
 and to fix our attention on fuch as are of 
 an inferior fort ; and even amongft thofe of 
 the fame kind, we may fancy and admire 
 fuch as are mean and trivial, containing but 
 a fmall (hare of real beauty, and confequent- 
 ly can afford no true or lafiing pleafure. 
 
 A
 
 [ 206 ] 
 
 A MAN mufl cultivate his reafon, and 
 improve his natural genius, e'er he can 
 clearly difcern what is truly agreable and 
 entertaining, what is preferable and princi- 
 pal in thefe fubjects of eflimation j and it 
 will require forrie ufe and practice, e'er he 
 can form his relim accordingly. HARMONY 
 and PROPORTION, on whteh beauty de- 
 pends, are founded in nature ; nor will they 
 be as we fancy them, or be governed by 
 humour, or the prevailing opinion 
 
 THEREFORE whoever would attain to a 
 true tafte of beauty, muft endeavour to 
 frame it according to the JUST STANDARD 
 OF NATURE ; and it will coft him fome 
 pains to call in queftion his early prejudices^ 
 and reclaim his fancy from the power of 
 fafhion and education, to commit it to the 
 guidance of reafon. 
 
 WHERE this is not done we mall cer- 
 tainly be betrayed into wrong judgments, 
 and by degrees the fenfe will be altered, and 
 the tafte will be depraved. It is this way 
 that men are brought to prefer artifice to 
 honefty, pleafure to virtue, and can fome- 
 times part with their honour, and barter 
 inward worth and beauty for fplendid trifles 
 without. 
 
 IF we regard only the ftudy of nature, 
 and the politer arts, how apt are we to run 
 into a 'falfe relifh. Many are delighted 
 with what is gothic and irregular in archi- 
 tecture,
 
 1 207 ] 
 
 tedlure, with a falfe^ftile in painting, with 
 grotefque and monftrous figures, glofiy 
 paint, and glaring colours j and in muficy 
 tjiat does not always pleafe the moft which 
 is according to the beft manner, and true$ 
 harmony. 
 
 SOME men are employed in furveying 
 infects and cocklemells with the deepeft at- 
 tention -, while others no lefs liable to ridi- 
 cule, are bufied in framing hypothefes and 
 imaginary fyflems, whereby the various 
 operations of nature are accounted for, and 
 whimfically explained : not content in filent 
 obfervation to admire that harmony and 
 order that reigns through the whole crea- 
 tion, they feem to be more delighted with 
 the fictions of their own brains ; can cen- 
 fure and find fault with the contrivance of 
 infinite wifdom, and deform the beautiful 
 order of things with their vain imaginati- 
 ons and fond conceits. 
 
 IT is alfo owing to a manifeft wrong 
 fancy when perfons are fo fond of novelty* 
 as to neglect what is truly beautiful and 
 agreable, and can be pleafed with nothing 
 but what is ftrange and uncommon, won- 
 derful and furprifing. For though it is the 
 frailty of our nature, that we cannot be 
 pleafed with any thing long, but muft be 
 relieved with fomething new, yet that no- 
 velty which adds frefh charms to beauty, 
 has nothing pleafing in itfelf, But they 
 i who
 
 [208 j 
 
 who are far gone in this tafte, fall in 
 with any thing for the fake of its rarenefs * 
 and, defpifing that beautiful fimplicity which 
 is plainly to be difcerned in the moft com- 
 mon fubjects, come at laft to delight in 
 what is myfterious and miraculous, mon- 
 ilrous and prodigious. 
 
 IT is owing to this vitiated felim, that 
 hiftorians are not fatisfied with fuch nar- 
 rations and defcriptions as would be both 
 inftructive and entertaining ; but they muft 
 often be inventing fomething ftrange and 
 aftonifhing to embcllim their works, and 
 deal fo much in omens, prodigies and ap- 
 paritions. The writers of voyages and tra^ 
 vels love to ftretch beyond the bounds of 
 truth, and relate fomething marvellous and 
 incredible j and even the moft celebrated 
 poets do abound in defcriptions of things 
 quite out of nature, which are certainly 
 more fit to excite laughter than any other 
 paffion ; for even fidlion itfelf fhould bear 
 fome refemblance to truth, and appear with 
 an air of probability ; elfe, however it may 
 pleafe the ignorant and the vulgar, it will 
 hardly pafs with men of juft difcernment. 
 There is indeed in all men a natural propen^- 
 lity to wonder at what they do not under- 
 ftand, delighting to be amufed with fabu- 
 lous narrations and idle dreams, which lays 
 a foundation for the wildeft enthufiafm, and 
 makes the weak and ignorant become the 
 
 * dupes
 
 [ 2 9 ] 
 
 dupes of artful men, who know how to 
 manage this foible of the human nature to 
 their own advantage.' 
 
 YET the ftudy and furvey of thefe forts 
 of beauties, when duly regulated, is in 
 many branches of it, befides the irryriediate 
 pleafure which it yields, attended with very 
 great advantage. That ftrict attention to 
 mathematical demonftrations which the 
 pleafing fpeculation infenfibly leads us to, 
 gives young minds a . quicknefs of percep- 
 tion, and a habit of clear and conclufive 
 reafoning, which will lead them to the dif- 
 covcry of truth in every fubject ; and as it 
 prevents them from being impofed on by 
 weak and fuperficial arguments, it will tend 
 to banifh all error and prejudice, credulity 
 and fuperftition. 
 
 THE improvements in natural knowledge, 
 betides many ufeful inventions for the eafe 
 and convenience of life, will lead us into 
 moft exalted and entertaining fpeculations, 
 and make the face of nature appear moft 
 fair. Here every inquifitive mind may be 
 convinced, that in the main, all things are 
 ordered for the beft, by the moft confum- 
 mate wifdom. That in this univerfal fyf- 
 tem, all the feveral parts have a mutual re- 
 lation and fubferviency to each other ; and 
 while the various orders of beings are en- 
 dowed with thofe powers and inclinations, 
 P which
 
 [ -ID] 
 
 which lead them (though not unerringly) 
 to their particular good, we have caufe to 
 believe that all are over-ruled fo, as to con- 
 fpire to the general advantage. 
 
 THIS conclusion is moft reafonable, be- 
 caufe, fo far as our knowledge does extend, 
 all is difpofed according to perfect order j 
 and if fome things do appear irregular and 
 confufed, that muft be owing to the fhort- 
 nefs of our light, and our want of capa- 
 city to comprehend the whole fyftem, and 
 difcover all the various relations as they re- 
 gard particulars : though there is apparent- 
 ly in all things a mixture of evil, yet that 
 may be productive of much greater good -, 
 the moft perfect harmony arifes from a 
 compoiition of jarring and oppofite princi- 
 ples. The refignation of inferior kinds, is 
 the prefervation of the fuperior ; and even 
 the errors and imperfections of the feveral 
 parts do probably contribute to the order and 
 perfection of the whole. 
 
 THIS confideration may help to infpire 
 worthy conceptions of the DIVINE BEING, 
 and correct all falfe and injurious reprefen- 
 tations j {hewing moft clearly, that the 
 
 SOVEREIGN RULER OF THE WORLD, is not 
 
 influenced by weak paffions, like ourfelves; 
 nor does he act in a partial and capricious 
 manner, but governs by general, fteady, 
 and inviolable laws, which are as juft as 
 
 they 
 
 4
 
 ] 
 
 they are unalterable : that he is not favour- 
 able to fome of his creatures, and cruel to 
 the reft j nor is one part of the creation the 
 pbjecl: of his peculiar care ; but he is good 
 to all, and all do equally partake of his 
 bounty and munificence, enjoying as great 
 a {hare of good as is fuited to their condi- 
 tion, 
 
 FROM what we are able tp underftand 
 of the ftrudlure of the univerfe, we may 
 draw this certain conclufion, that it is not 
 the work of a foolifh architect, nor fo ill 
 concerted, or fo weakly contrived, as to 
 ftand in need of mending afterwards, and 
 that there are no flaws nor miftakes, no dif- 
 order nor confufion in this beautiful fyftem, 
 where all is conduced by INFINITE WIS- 
 DOM AND GOODNESS. 
 
 SECT.
 
 SECT. IV. 
 
 THAT the practice of moral good- 
 nefs and virtue yields the greateft 
 pleafure, and that we ought therefore prin- 
 cipally to cultivate fuch a diipofition, has 
 been already {hewn ; but even here will be 
 required great circumfpection, and a care- 
 ful ufe of reafon, elfe the very beft affecti- 
 ons not being governed by prudence, may 
 prove hurtful to ourfelves, and injurious to 
 others. 
 
 NATURE has implanted in our breails 
 this fympathy, as a fecret charm to draw us 
 to the performance of all focial duties, 
 making it the intereft of every particular to 
 work towards the general good } and there- 
 fore we mould make that the conftant rule 
 of our conduct, and, fo far as a moil free 
 and impartial reafon can direct us, endea- 
 vour to avoid being deceived with falfe ap- 
 pearances ; and not furTer a partial and mi- 
 ftaken benevolence to ufurp the ph-e of 
 that which ought to be rational and juft, 
 and confequently univerfal and entire. 
 
 As we ought, upon all occaiions, carefully 
 
 to examine, whether what we take to be 
 
 cur good; may not in the main prove the 
 
 reverfe of it $ fo efpecially in that chief part 
 
 4 of
 
 of good, which conMs in giving way to 
 fympathy, and in doing good to others, w6 
 mould proceed with all due care and deli- 
 beration : here we ought to fufpend even 
 the motions of 'benevolence, until we have 
 well confidered, whether what we are 
 prompted to from a principle of kindnefs, 
 will really be conducing to the general 
 good 5 or whether what we defign as a be- 
 nefit to one, may not prove an injury to 
 another : for we ought fo to regulate this 
 very beft and nobleft difpoiition, as that it 
 may not be partial and narrow, and limited 
 to a few, but entire and univerfal, and ex- 
 tended in a juft proportion to all mankind. 
 
 FOR whatever is a&ed contrary to the 
 general principle of humanity, through a 
 partial, though ever fo kind and generous 
 affection, is in itfelf an inconfiftency, far 
 from yielding any true and lading fatisfac- 
 tion ; it is only a falfe and deceitful good, 
 and the pleafure it affords deprives us of 
 much greater pleafure, and will be fure 
 fooner or later to bring upon us forrow and 
 remorfe. 
 
 BENEVOLENCE mould indifpenfibly ob- 
 lige us to do jufKce to all in the firfl place, 
 and not to wrong or injure any ; when this 
 is fecured, it will give full fcope to the ex- 
 ercife of kindnefs and companion, bounty, 
 and generality, towards proper objects, fo 
 far as our ability will extend 5 but to do 
 P 3 good
 
 good to others, by bringing a greater evil 
 upon ourfelves, is what no rational benevo- 
 lence will require, neither is it confiftent 
 with the general good, to which a juft de- 
 gree of felf-love, in every particular, and a 
 due regard to felf-intereft is abfolutely ne- 
 ceflary. 
 
 BENEVOLENCE itfelf may exceed its due 
 bounds, when it runs into mad profufion 
 and extravagance; and befides that, good 
 nature and kindnefs to an excefs, has in it 
 fomething too cheap and eafy ; fo far from 
 being valued as it ought to be, it is rather 
 apt to be defpifed, and if it is fo tame as 
 meekly to fubmit to all abufes, it will be. 
 always treated with indignity: fo that it 
 feems to require fomctimes a mixture of 
 afperity, opposition, and refentment ; for 
 there is no man, how great foever his be- 
 nevolence may be, who can live in the 
 conftant exercife of kindnefs to all about 
 him, but he will fometimes be provoked to 
 anger, and meet with juft occafions of re- 
 fentment and difpleafure. We are not al- 
 ways led to do good to others, but arc 
 fometimes .moved flrongly the contrary way, 
 to their hurt and prejudice, by other incite- 
 ments ; which indeed men's jarring mte- 
 refts, the principle of felf-love and refent- 
 pnent of injury, will be very apt to pro- 
 duce.
 
 IT is this mixture of the mild and fierce, 
 the gentle and the furious, which helps to 
 invigorate and enliven human affairs, with- 
 out which they would foon grow dull, and 
 our motion, if it was not quickened by op- 
 pofition, would in a manner ftand quite 
 ftill ; and it alfo helps to raife the value of 
 any character. For in common eftimation, 
 it is not fufficient that a man is beloved as a 
 friend, and known to be generous, bounti- 
 ful, and kind, but he muft alfo, upon fome 
 occafions, exert himfelf vigoroufly in the 
 vindictive way, fo as to be dreaded as an 
 enemy, elfe he will not be fo much re- 
 garded. 
 
 WE mould not only ftudy to do acts of 
 kindnefs and beneficence, but every one 
 ought alfo to employ fome part of his care, 
 to guard agairift the ill defigns of fuch as 
 would impofe upon and injure him. As 
 there are many who, through fome fault in 
 their temper, or elfe through wrong prac- 
 tice, are brought to love themfelves too 
 much, and others too little ; thefe will not 
 fcruple (when interefts interfere, as will 
 often happen) to feek their own advantage 
 at another's expence. This they will not 
 flick to do by open violence and injuftice, 
 when they have the power, or elfe they 
 will chufe to work by the more fecret way 
 of artifice and deceit. Therefore, whoever 
 has but a fmall fhare of experience in the 
 P 4 world.
 
 t 
 
 world, will be cautious how he trufts to 
 fair pretences, and will alfo defend himfelf, 
 as well as he is able, againft manifeft out- 
 rage and abufe. 
 
 YET, with all his precaution, he will 
 fometimes be deceived j and as he will often 
 meet with open injuries and affronts, this 
 will not fail to move his indignation, and 
 fometimes call out loudly for revenge, re- 
 fentment of injuries being AS NATURAL to 
 mankind, as gratitude to a benefactor, or as 
 benevolence is at firfl view towards thofc 
 whole moral qualities we are flra-ngers to, 
 and from whom we never received either 
 good or harm, and is perhaps a no lefs ne- 
 celTary ingredient in their compofition. 
 
 HUMANITY will certainly difpofe men to 
 love thofe of their own kind, while no op- 
 pofite affections do interfere, and to treat 
 them with kindnefs, avoiding every thing 
 that may tend to their prejudice and harm ; 
 yet there are implanted in our nature other 
 principles, which excite contrary paflions, 
 and will not fail, upon many occafions, to 
 break the bands of friendfhip, and fet men 
 at variance one with another. 
 
 THOSE who would perhaps be fartheft 
 from offering an injury, are fometimes apt 
 to receive very impatiently what appears to 
 be an indignity or abufe, and to profecute 
 the offending party with the utmoft dif- 
 pleafure, 
 
 ALL
 
 [ 217 ] 
 
 ALL men have that natural abhorrence 
 of wrong, that they cannot view any act of 
 cruelty or injuftice, without being highly 
 offended with the agent, even though they 
 are no ways concerned with refpect to their 
 own private intereft; but much more when 
 it is hurtful to themfelves : and fo partial 
 are we in our own caufe, that we are apt to 
 judge every thing done by another which 
 tends to our prejudice, to be an injury, and 
 confequently to refent it in a moft heinous 
 manner. 
 
 WHEN one man deprives another of any 
 good, or brings upon him any evil, whe- 
 ther it be by robbing him of his property 
 in any kind, or by leflening his good name, 
 refuiing him that refpedt which he may 
 think his due; or by doing what is any 
 way contrary to his intereft, efpecially if he 
 thinks it is done unjuftly; this will be fure 
 to raife his indignation, and excite him 
 ftrongly to revenge. 
 
 IT is impoffible but this muft frequently 
 happen, becaufe interefts will be ' often 
 thwarting ; and thus benevolence will be of- 
 ten vanquifhed and fubdued, being unable to 
 Hand its ground againfl fuch powerful aflail- 
 ants ; all harmony and friendmip will be de- 
 ftroyed, and enmity introduced in its ftead. 
 And thus the feeds of flrife and animofity, 
 hatred and ill-will, being fo plentifully fown, 
 will not fail to fpring up in abundance. 
 
 THIS
 
 [218] 
 
 THIS will not only happen amongft par- 
 ticular perfons, but alfo betwixt nations and 
 communities; in which cafe thefe malevo- 
 lent paffions will be more intenfe, as they 
 are engaged in one common caufe j for they 
 are then in fome fort increafed by fympa- 
 thy, and gain ftrength by being focial and 
 communicative. 
 
 BUT it is moft certain, that love and 
 friend fhip, harmony and peace, will always 
 appear to us to be the right ftate of fociety ; 
 as hatred and anger, contention and war, is 
 the wrong flate : and though, according to 
 the prefent confiitution of things, both thefe 
 muft unavoidably be blended together, as 
 in the private fyflem pleafure is mixed with 
 pain ; yet we always wifh there may be 
 as much of the one, and as little of the 
 other as poffible ; and every man would 
 flrive to form his temper to the amiable 
 and agreable part, rather than to the odious 
 and perverfe. 
 
 SYMPATHY and kind affection, under 
 juft reftridions, ought certainly to be cher- 
 ifhed; and though it mould grow greater 
 by indulgence, there will be no great harm ; 
 it is but to grow better natured, and to en- 
 joy more and more the higheft and the 
 nobleft pleafure, which will not furely be 
 contrary to our true intereft. 
 
 IF all immoderate SELF LOVE could be 
 retrained, and we could learn to love our 
 
 neighbour
 
 neighbour as ourfelves, and do unto others 
 even as we could wifh they fhould do un- 
 to us, this would be the perfection of cha- 
 rity and benevolence. And if we could 
 fupprefs the riling motions of refentment, 
 fo far as to forgive thofe who do us wrong ; 
 return good for evil, and even to love our 
 enemies, or at leaft not to hate them for 
 any particular harm done to ourfelves - } this 
 is no more than what CHRISTIANITY does 
 abfolutely require of us. The commands 
 of our holy religion will, from their own 
 juft authority, furely claim an implicit obe- 
 dience : yet if we will alfo hearken to the 
 voice of reafon, it will convince us, that 
 all thefe precepts are righteous and good, 
 perfectly adapted to our prefent, as well as 
 future happinefs. And though, notwith- 
 ftanding our great profeffions of chriftiani- 
 ty, experience {hews us, that humility, 
 meeknefs and charity are not very fafhion- 
 able qualities, and this practice of forgive- 
 nefs is contrary to the way of the world ; 
 yet if we could attain to it, though it were 
 but in part, it would not perhaps be found 
 fuch egregious folly as is generally imagi- 
 ned ; becaufe it would prevent abundance of 
 vexation and difturbance, and contribute 
 not a little to the eafe and tranquillity of 
 pur lives. It v/ould render a man fuperior 
 to thofe florins of paiTion, that wrath and 
 provocation, which involve the lower world 
 
 m
 
 [ 220 ] 
 
 in flrife and variance, and create fo much 
 more uneafinefs than is necelTary to the ge- 
 nerality of mankind. 
 
 THOUGH the wifdom of the world lays 
 it down as an eftablimed maxim, that every 
 man mould be active to defend his right, 
 and vindicate his honour; and therefore, 
 that he ought highly to refent an indignity 
 or wrong ; yet it muil bs allowed, that in. 
 fome cafes, at leaft, a generous forgivcnefs 
 of injury is more honourable than re- 
 venge ; and is alfo in common pr 
 much more eligible, not only as it helps to 
 keep the mind calm and eafy, but alfo as it 
 tends to create peace, and make c-r ene- 
 mies our friends ; for fuch a conduct may 
 fometimes put a period to that animolity, 
 which the retorting of abufcs, and retalia- 
 ting ill offices, might have rendered per- 
 petual. 
 
 AND thus it appears, that this SOCIAL 
 PASSION, if it is not partial and mifguided, 
 if it does- not exceed its due bounds, and 
 is careful not to render itfelf defpifed, by 
 being too forward and eafy j and laftly, if 
 it is fo managed, as not to trefpafs too 
 much upon private intereft, it cannot be 
 too much indulged : becaufe it is the exer- 
 cife of kindnefs and benevolence which yields 
 the trueft happinefs, and fome of its moil 
 difficult and felf-denying duties, which 
 feem to be moil contrary to felf love, are 
 
 found, -
 
 [ 221 ] 
 
 found, in the main, to tend much to our 
 private advantage. 
 
 BUT if SELF-INTEREST and BENEVO* 
 
 LENCE were ever fo much oppofed to each 
 other, yet, in many cafes, the former may 
 decently yield to the force of the latter ; as 
 for inftance, if any perfon is willing to fuf- 
 fer any hardfhip, or even death itfelf, to lave 
 his friend, whom he highly values, from the 
 fame evils which he chufes to undergo, this 
 is no harm to the public j the moment of 
 good or evil to the whole, being equal in 
 both cafes : neither is fuch an action blame- 
 able, but, on the contrary, will be always 
 admired and applauded. 
 
 AL:O, were a man to lay down his life 
 in defence of his country, though the ad- 
 vantage accruing to particular perfons will 
 not c^ual the evil that he fuffers, yet as 
 great numbers are likely to be gainers by 
 what he voluntarily throws away, it is no 
 lofs to the public, but, on the contrary, is 
 efteemed highly ufeful and beneficial. And 
 as no government or community can long 
 fubfift, nor be fecure from being injured 
 and opprefled by their neighbours, unless 
 the members thereof be refolute to hazard 
 their lives in its defence ; therefore a con- 
 tempt of death, in fo good a caufe, will al- 
 ways appear amiable and eligible, not- 
 withftanding all partial and felfifh eftima- 
 tions of happinefs, 
 
 IN
 
 [222] 
 
 IN thefe cafes, the generous paflion will 
 not bear to be controlled ; difdaining that 
 felf intereft fhould be brought in compe- 
 tition, or even fo much as thought of. 
 So raviming is the pleafure, that men re- 
 gard not the differing, and their memory 
 is treated with universal honour and efteem, 
 the DULCE ET DECORUM will crown every 
 adtion of that kind, even though it mould 
 prove unfuccefsful, and fail of obtaining the 
 end for which it was defigned. 
 
 SECT.
 
 ' 
 
 SECT. V. 
 
 / ^ HOUGH, from a principle of be- 
 nevolence, we bear good will to 
 mankind, yet the MORAL SENSE makes a 
 great diftinction ; increafing very much this 
 general benevolence towards fome, while it 
 quite deftroys it with regard to others, and 
 fubftitutes the contrary paflions of hatred 
 and ill-will, in its room. It is this which 
 infpires the higheft refpect and efteem, and 
 alfo excites the ftrongeft averfion and fcorn, 
 driving men to the utmoft extremes of lov- 
 ing and hating. 
 
 AND as thofe affections which influence 
 men in their behaviour towards each other, 
 do principally take their rife from this ori- 
 ginal j therefore it is of the laft importance, 
 that this natural fenfe of right and wrong, 
 mould be directed by reafon ; and that the 
 paffions of love and hatred mould not be 
 mifapplied. 
 
 WHENEVER that happens, which indeed 
 is but too often, it muft of neceflity create 
 infinite mifchiefs and diforders in fociety ; 
 good men will be injurioufly treated, while 
 the bad {hall be applauded and careffed ; 
 nay, fo far may people be deluded, that the 
 beft and moft defer ving of mankind, may 
 
 fometimes
 
 [824] 
 
 fometimes be purfued with the mofl cruel 
 hatred, and made to fufFer the greateft 
 wrongs ; while the worthlefs and infignifi- 
 cant, or even the wicked and immoral, 
 mall be advanced to the higheft dignities 
 and honours. 
 
 BUT as every affection is governed by 
 opinion, this irregularity in theie moral paf- 
 fions, muft proceed from fome falfe and 
 miftaken OPINIONS ; as when we fuppofe 
 that men have in them thofe morally good 
 or evil qualities which they have not, and 
 when we take that to be morally good or 
 evil, and confequently amiable or odious, 
 which is not truly fuch. 
 
 THAT love and efteem which naturally 
 rlfes in our minds towards any perfon of 
 eminent moral goodnefs, is certainly a moft 
 pleafing affection, and the exercife of vir- 
 tuous friendship yields the moft exalted de- 
 light ; but here our chief care mould be to 
 form right opinions of perfons, and not to 
 be impofed upon by pecious pretences and 
 falfe reprefentations ; and much more mould 
 we be cautious not to impofe upon our- 
 felves by unjuft and partial jde^erminations, 
 where felf-intereft is fome way concerned ; 
 no little fervices done to ourfelves, nor flat- 
 tery, though ever fo {kill fully applied ; no 
 agreement in fentiments, nor fimilitude of 
 manners, mould biafs men fo far, as to lead 
 them into wrong judgments, and poffefs 
 
 them
 
 [ 225 ] 
 
 theni with too favourable an opinion of any 
 perfons, fo as to believe them to have that 
 moral excellence, which they really want. 
 And efpecially we ought to call in all the 
 powers of reafon to our aid, to diftinguim, 
 carefully what is found and right in human 
 fentiment and affe&ion, from what is vi- 
 cious and wrong ; that fo we may admire 
 only what is praife- worthy, and not fufTer 
 our natural notions of what is amiable and 
 excellent to be perverted. 
 
 IN order to affign the juft value of every 
 thing in life, the fole meafure and ftandard 
 fhould be taken from MORAL RECTITUDE, 
 or the apparent tendency of mens difpofiti- 
 bns and actions to the general good. By 
 this rule we may readily diftinguifh betwixt 
 the good and the badj and as the former 
 will always claim our refpecl: and efteem, 
 the latter will be treated with fcorn and 
 contempt. But to form any other diftinc- 
 tions amongft men, and to to mark them 
 put for our love or hatred upon any other 
 foundation is both injurious and unreafon- 
 able : friendmip fo ill grounded can yield 
 no true nor natural fatisfaction, but will be 
 fure to create difturbanee and regret, when- 
 ever men come to difcover their miftake. 
 
 THE degree of love and efteem due to 
 
 any character, feems to be in a great mea- 
 
 .fure proportionable to the moral goodnefs 
 
 and virtue which it contains : for benevo- 
 
 lence
 
 [ 226 ] 
 
 fence, when conducted by reafon, is always 
 amiable, though the ability to do good be 
 never fo fmall, or though the attempts to- 
 wards it {hould prove unfuccefsful. There 
 are, alfo many things, which though not 
 morally excellent in themfelves, yet, when 
 joined with virtue, do render it more illu- 
 ftrious and beneficial ; but as it has been 
 already fhewn, that thefe great abilities, if 
 they are not united with a kind difpofkion, 
 will be fo far from being ufeful to fociety, 
 that they will prove moft dangerous and 
 deftrudtive ; therefore to fet a high value 
 upon thefe things, apart from what can on- 
 ly make them truly valuable, and to treat 
 them with admiration and applaufe, muft 
 certainly be very abfurd. And yet, from a 
 FALSE TASTE of what is worthy and efti- 
 mable, we may obferve, that many are ho- 
 noured and adored, for being placed in 
 high ftations, or being poffeffed of great 
 power, titles and perferments, without any 
 thing elfe to recommend them ; and others 
 are admired for their policy and cunning, 
 to out-wit and deceive thofe they have to 
 do with 3 or for a fuperior underftanding 
 and capacious mind, unaccompanied with 
 an honeft heart : great wealth beftows on 
 fome all excellence and perfection ; while 
 others for their courage and military ex- 
 ploits, not in defence of their country, butt 
 to ferve their own ambition, have been cele- 
 
 br,ated
 
 brated and renewed for heroes, who in rea- 
 lity were no better than robbers and de- 
 ftroyers. 
 
 BY education and wrong inftrudtion early 
 inculcated; falfe opinions may be imbibed, 
 and a falie reverence impreffed upon the 
 mind, whereby many things of no real ufe, 
 nor the leaft tending to the happinefs of 
 mankind, are looked upon as venerable and 
 facred : and thus we are drawn in to ho- 
 nour and admire fome perfons for what is 
 not morally good, and to hate and defpife 
 others for that which is no way evil. 
 Hence it js that diftinclions are formed, and 
 divisions made, as to feels in religion j and 
 thence proceeds the moft malignant fpirit 
 of party, of infinite mifchief to the public, 
 as well as deftructive of private happinefs, 
 wherever it obtains. 
 
 BUT where reafon has its due influence, 
 and the moral fenfe is not wofully depraved, 
 men will not beftow their approbation upon 
 what is not morally right ; and the incenfe of 
 praife will never be offered to any thing 
 but real merit. 
 
 THAT fincere refpecl: and efteem, which 
 is of fo fweet a favour, and of fuch inefti- 
 mable value, is in its nature moft nice and 
 delicate ; it will not be commanded by 
 power, nor is it to be purchafed with gold , 
 it will never be given to wit without hu- 
 manity : nor to valour without juftice : it is 
 
 not
 
 1 228 ] 
 
 not to be won by glittering ornaments, nor 
 awed by folemn airs, and reverential robes ; 
 but it will always wait upon the worthy and 
 deferving, even when they do not court it, 
 but rather feem to decline it. 
 
 THOSE actions and difpofitions, which 
 are kind, generous, and beneficent, and do 
 evidently tend to the general good, will al- 
 tvays appear amiable, and win our love and 
 eileem of the agent, even though we re- 
 ceive no advantage from them j but if they 
 are beneficial to us, they excite a farther 
 affection, called GRATITUDE. 
 
 THIS is the higheft improvement of be- 
 nevolence ; for nature has determined us 
 moft eminently to refpect thofe moral good 
 qualities of others which affect ourfelves, 
 and has given us the ftrongeft imprefiions of 
 good-will towards thofe who are kind and 
 friendly to us. Hence will ariie no fmall 
 encouragement to do acts of kindnefs and 
 beneficence, when the benefactor is fure to 
 gain, one time or other, an addition to his 
 happinefs, by a fuitable return from the per- 
 fons obliged : or if that is not in their power, 
 by a conftant grateful acknowledgment, and 
 the fincereft expreffions of love and grati- 
 tude, which from the meaneft of man- 
 kind is always pleafing. 
 
 IT is alfo of no fmall moment, that as 
 our ability to do good is limited to a nar- 
 row compafs, left our benevolence fhould 
 
 be
 
 [ 22 9 1 
 
 be loft or become ufelefs, by being equally 
 extended to multitudes, at a great diftance, 
 whofe interefts we could not be able to 
 promote \ nature has ordered that it mall be 
 more powerfully attracted by objects that 
 are near, than by fuch as are diftant and re- 
 mote Thus the general good-will, which 
 we bear to all mankind, is heightened in- 
 to efteem for thofe of our acquaintance, 
 whofe moral qualities are known to bs 
 good ; and it is ftill farther improved into 
 gratitude, towards thofe who have obliged 
 us with kindneffes and favours ; and thus a 
 foundation is laid for the ftricteft ties of 
 FRIENDSHIP, amongft relations, neighbours 
 and acquaintance, by the endearing inter- 
 courfe of mutual good offices. 
 
 AND whoever is wanting in this difpo- 
 fition, or fails to mew a grateful fenfe of a 
 benefit received, and a ftrong benevolence 
 towards his benefactor, is looked upon as 
 the worft of mankind, and always treated 
 with the utmoft deteftation. The abfence 
 of this fenfe being always marked as the 
 greateft DEPRAVITY of human nature, 
 fcarce confident with any degree of moral 
 virtue. 
 
 YET this affection, as well as all others, 
 ihould be under the command of reafon ; 
 and it will require fome care and caution, 
 Jeft our obligations to fome particular per- 
 ihould interfere with that general be- 
 Q 3 nevolenqc
 
 nevolenee we owe to all, and we mould be 
 drawn to engage in fuch meafures as may 
 be injurious to others, and inconfiftent with 
 the general good. The ties of gratitude, 
 how binding foever they may be, mould 
 never lead us to do any thing contrary to, 
 the rules of juftice and honour; for when- 
 ever that happens, we mall not fail to blame 
 and reproach purielyes afterwards. 
 
 SECT.
 
 1 231 ] 
 
 
 SECT. VI. 
 
 TH E fame MORAL SENSE which de- 
 termines us to approve of fome fort 
 of fentiments, difpofitions and -actions, does 
 as naturally lead us to be offended with 
 others. For as all the kind and focial af- 
 fections, and whatever is morally good, do 
 make a character appear exceeding amiable, 
 and always give us pleafure and delight, 
 whenever they are prefented to our view ^ 
 fo, on the other hand, the want or abfence 
 of thefe, and much more every contrary 
 difpolition, renders a character odious and 
 deformed, and always gives us difturbance 
 in the view and reprefentation. 
 
 AND thus, if we compare thefe oppofite 
 paflions with each other, without confides 
 ing the happy confequences and effects of 
 the one, and the mifchiefs produced in fo- 
 ciety by the other, it appears that every af- 
 fection of kindnefs and gratitude, every mo- 
 tion of friendfhip and good-will, is a real 
 pleafure ; while every impreffion of hatred 
 and anger is a difpleafure : it is a real pain 
 and difturbance, and, therefore, whoever 
 has any regard to his own immediate eafe 
 and fatisfaction, would chufe the one, and 
 avoid the other as much as poffible, or at 
 
 leaf*
 
 t 232 ] 
 
 leaf!: he would not create to himfelf more 
 occafions of uneafinefs than are necefTary. 
 
 IT is true indeed, that whenever the fa- 
 cial affections appear to be weak and defi- 
 cient, and over powered by the felfifli ap- 
 petites, this ib defaces the beauty of a cha- 
 racter, that we can no longer view it with 
 pleafure and approbation ; and if it was 
 poiTible for this SYMPATHY, or love to thofe 
 of our own kind, to be wholly wanting in 
 the constitution of any human creature, fo 
 that he mould be entirely governed by fel- 
 iifljnefs or malice, it is hard to conceive 
 how fuch a one could be treated otherwife, 
 than with the utmoft hatred and detefla- 
 tion. 
 
 BUT as all depends upon opinon, we 
 ought here to ufe our utmoft care, not to 
 entertain worfe opinions of any perfons than 
 they deferve, by fuppoling them to have 
 morally ill qualities which they are free 
 from. As we cannot fee into the hearts 
 of others, but muft judge of their difpofi- 
 tions by their actions, we ought never to be 
 hafty in forming difadvantageous opinions 
 of any perfons ; but rather fufpend our 
 judgments until we have carefully examined 
 every circumflance, and when we have 
 done, we mould put the beft conduction 
 upon e\ery action that it will admit of. 
 
 A MODERATE knowledge of the world, 
 will make a man cautious, how he trufts 
 
 to
 
 [233] 
 
 to fair pretences, and warn him to be upon 
 his guard againft the wiles of crafty an4 
 felf-interefted perfons ; yet in the main, 
 when we form our judgments of others, an 
 error on the favourable fide will be moft 
 pardonable j and the general benevolence 
 we bear to all men, mould make us pre- 
 fume, that they are not wanting in the com- 
 mon affections of humanity, until we have 
 evident proofs of the contrary. 
 
 THERE are many actions, which may 
 appear to be morally evil, which yet ought 
 to undergo a milder cenfure, when they do. 
 not proceed from an ill principle, but from 
 kind affection, though partial, and mif- 
 guided, fo as to produce more harm than 
 good 5 and this in fome cafes merits com- 
 paffion, rather than hatred, and fhould ex- 
 cite our endeavours to rectify the miftake. 
 
 WHEN there is fome mare of humanity 
 in the temper, and the fault is not in the 
 heart, but proceeds entirely from a mort 
 and partial view, and from a falfe judgment 
 of things, it is thought to be more excufa- 
 ble, becaufe there is a poffibility of amend- 
 ment ; and it may fhcw how neceffary it is, 
 that every paffion fliould be retrained and 
 governed by reafon j becaufe through too 
 great kindnefs and friendmip to fome par- 
 ticular perfons, or an excefs of gratitude to 
 their benefaftors, many have been drawn 
 \n tq do actions incqnfiilent \yith the general 
 
 good,
 
 [ 234] 
 
 good, and brought to fuffer by the hand of 
 juflice, for notorious crimes. 
 
 As the very beft affections may be mif- 
 guided, fo they may alfo fometimes be 
 overcome by fudden ftarts and fallies of 
 contrary paffions, which yet may be ex- 
 cufed, if the main tenor of a man's con- 
 dud is right and good. 
 
 Too great a propenfity to entertain odi- 
 ous opinions of others, and to hate and 
 defpife them upon flight grounds, muft 
 proceed from a great want of humanity, or 
 from a falfe judgment of ourfelves and 
 others : for whoever underftands the frame 
 and conftitution of his own fpecies, and 
 cbnliders well the great variety and ftrength 
 of their paffions, and the weaknefs of their 
 reafon, will make great allowances for hu- 
 man frailty ; and if he is not guilty of felf- 
 deceit, but can look into himfelf with an 
 impartial eye, he may fee enough there 
 to make him lefs forward to cenfure others. 
 
 THERE is a mixture of good and ill in 
 all characters ; the moft excellent endow- 
 ments are often attended with great ble- 
 mimes and imperfections ; and if we fearch 
 for the mofl mining qualities, we (hall of- 
 ten find them obfcured by remarkable de- 
 fects. But ftill where the moral goodnefs 
 is fufficient to outweigh the evil in any per-? 
 fons, they ought fo far to be the objects of 
 our love and efteem, and the \vorft ought 
 
 nq*
 
 not to fhare a greater degree of hatred than 
 is proportional to the excefs of their ill qua- 
 lities above the good. 
 
 WE ought therefore to fupprefs as much 
 as poffible all the motions of pride, or im- 
 moderate felf-efteem, which makes us de- 
 light to pry into other peoples faults, and 
 beware of hearkening to any falfe fug- 
 geftions, or unfair reprefentations, which 
 may lead us into injurious opinions of any 
 perfons. It is eafy for thofe who take up- 
 on them to draw characters, to throw fome 
 things into the ftrongeft light, and to made 
 and obfcure others, fo as fcarce to be per- 
 ceived ; whereby they may fix our attention 
 fo much upon mens faults, as to make us 
 overlook their virtues, and bring us to en- 
 tertain odious conceptions of them ; as if 
 they were wholly evil, or at leaft deftitute 
 of every thing amiable and praife-worthy. 
 
 BUT as every good man will fcorn to be 
 impofed upon by fuch falfe reprefentations, 
 fo he will be cautious not to impofe upon 
 himfelf, by judging partially in cafes where 
 felf is concerned ; he will not confine his 
 efteem to his own party, or to his friends, 
 and fuch as have done him little fervices ^ 
 nor, on the other hand, will he entertain an 
 ill opinion of fuch as are in a different way 
 of thinking, who may have accidentally in- 
 jured him, or by reafon of interfering in- 
 Serefts may be his enemies, He will noj 
 ; through,
 
 [*'] 
 
 through envy detract from another's worth, 
 but he will always do juftice to merit, even 
 in his adverfary, and embrace a generous 
 enemy on the firft offer of reconcilement. 
 
 As we ought not to wrong any perfon fo 
 far, as to fuppofe they have in them that 
 moral evil which they are clear of, fo nei- 
 ther ought we to defpife them too much, 
 for that which is not morally ill ; poverty, 
 meannefs of birth, flownefs of underftand- 
 ing, with all natural defects, blemifhes and 
 imperfections, mould move our compamon, 
 rather than our fcorn j and we ought never 
 to hate one another for different opinions 
 concerning religious matters, or different 
 methods of religious worfhip : though, as 
 the paffions of mankind are commonly ma- 
 naged, this occafions an averfion immortal 
 and irreconcileable ; and the greateft de- 
 pravity of the moral fenfe fprings from 
 
 SUPERSTITION. 
 
 A LOVER of mankind would wi(h to 
 draw a veil over this human frailty, if the 
 fatal mifchiefs it occafions were lefs obvious 
 and glaring ; but it is eafy to obferve, how 
 by playing upon the natural fears of man-? 
 kind, and the dread they have of a!n UN^ 
 KNOWN CAUSE, whofe power is not to be 
 refifted, and that fometimes brings upon 
 them great calamities ; the generality, in 
 all ages, have been led to believe, that the 
 world was governed by an arbitrary, an-
 
 1 437 ] 
 
 gry, and vindictive being ; fubjecl: to be 
 highly provoked, and unfortunately in his 
 wrath avenging himfelf upon others, rather 
 than thofe who gave the provocation, making 
 innocent perfons fuffer with thofe that are 
 criminal. 
 
 HE is faid to (hake the mountains with 
 his thunder, darting his lightning at the 
 heads of guilty mortals. He fometimes 
 fends unkindly feafons, and blafts the fruits 
 of the earth, producing a famine j or elfe 
 he fills the air with peftilential fleams, and 
 fweeps away great numbers by untimely 
 death. And when we find that he is of- 
 fended, he muft be appeafed by facrifices 
 and fupplications. He has alfo been repre- 
 fented as vain glorious, delighting in praife, 
 and, like fome eaftern monarch, pleafed 
 with flattery, cringing and mean proftra- 
 tion; partial to a few of his creatures for 
 flight caufes, and cruel to the reft for no 
 caufe at all. So prone are we to imagine 
 the DIVINE BEING like what he is 
 fartheft from refembling, I mean ourfelves, 
 that we caft upon him the higheft dishonour, 
 while we afcribe thofe weak paffions to DI- 
 VINIT^, which are the frailties and ble- 
 mimes of human nature. 
 
 As nothing can be fo great a fupport to 
 moral goodneis as true religion ; fo nothing 
 is fo deftru&ive of it, as falfe and unworthy 
 conceptions of the DEITY. The firm 
 
 and
 
 and fteacly belief of a G O D, who is ever 
 feprefented as a true model and example of 
 the higheft goodnefs and moft exact juftice, 
 who orders all things for the beft, and con- 
 falts the happinefs of every particular fo 
 far as is continent with the general good 3 
 fuch a view of divine providence and boun- 
 ty, extended to all, and conftantly employ- 
 ed for the good of the whole, muft contri- 
 bute very much to fix a true judgment or 
 fenfe of what is amiable and excellent 3 en- 
 gage us to imitate fo iljuftrious a pattern, 
 and to act in our narrow fphere by the fame 
 principle, fo far as our frhall ability will 
 extend, which is indeed our main duty and 
 moft acceptable fervice. 
 
 BUT if the DEITY is reprefented un- 
 der an IMMORAL CHARACTER j if we take 
 him to be cruel and unjuft, partial and re- 
 vengeful, this can have no other tendency 
 than to fap the foundation of all MORAL 
 VIRTUE, and reverfe the natural fenfe of 
 right and wrong, by making thofe qualities 
 amiable and adorable which are really odi- 
 ous and deteftable. 
 
 THIS will gradually produce a partial,- 
 narrow, and unfeciable fpirit ; and ffike moft 
 unjuft and cruel actions will be no longer 
 viewed with abhorrence, but by the force 
 of this example may come to be confidered 
 as divine, and worthy of imitation. 
 
 ALSO
 
 { 239] 
 
 ALSO when men are fo irreligious as to 
 imagine the DEITY to be immoral, his 
 example will not only have a bad influence, 
 but his favour and refentment will be inju- 
 rioufly and wantonly applied, and his re- 
 wards and punimments unequally diftribu- 
 ted. Thus he is often reprefented as be- 
 ing highly offended with his creatures, for 
 making a free and impartial ufe of thofe na- 
 tural powers he has given them, to judge 
 of what is true or falfe, right or wrong, 
 and to regulate their conduct accordingly ; 
 though this is certainly no more than every 
 man's duty. 
 
 YET, in confequence of this falfe opinion 
 of the DIVINE BEING, thofe who 
 cannot refign their understandings to our di- 
 rection, but mall prefume to differ from us 
 in their religious belief, and perhaps to wor- 
 mip G O D in a different manner ; all thefe 
 mail be pointed out as the objects of his 
 wrath, drawing down his vengeance on the 
 whole community. And as others may 
 with equal reafon pafs the fame cenfure 
 upon us, this with the affiftance of odious 
 appellations, and reproachful names, may 
 fometirrifes, amongft different perfuafions, 
 occaiion a mutual hatred and bitter anti- 
 pathy, more implacable than could arife 
 from any temporal intereft whatfoever. 
 
 BUT furely fuch opinions and practices as 
 are hurtful to none, nor directly inconfiftene 
 
 with,
 
 with the public peace, though they may 
 poilibly be fometimes foolifh and abfurd^ 
 and confequently the proper fubjects for 
 mirth and raillery ; yet they ought by no 
 means to be treated with rage and fury. 
 
 FOR whatever is fo far deftructive of na- 
 tural affection and humanity, as to give us 
 injurious opinions of others, and create in 
 us averfion and ill-will towards them, with- 
 out juft caufe, or beyond a juft degree, from 
 whatever notion or principle it may be ad- 
 vanced, it is utterly inconfiftent with the 
 happinefs of fociety ; and as it is a hindrance 
 to the practice of virtue, it is fo far repug- 
 nant to the welfare of every particular : it 
 deftroys that peace and tranquillity of mind> 
 that eafe and good humour, fo eifential to 
 our felicity; is productive of nothing but 
 continual rancour, and in its confequence 
 will be fure to bring upon us forrow and 
 remorfe. 
 
 WHEN the moral qualities of any per- 
 fons appear to be wholly evil, and their ac- 
 tions extremely hurtful to others, they raife 
 in us not only hatred and averiion, but alfo 
 indignation, fufpending for a time, that kind- 
 nefs and good-will which we naturally bear 
 to all, moving us forcibly the contrary way, 
 and inciting us to their harm .and deftruc- 
 tion, as creatures that are pernicious to the 
 reft of their kind. 
 
 BUT
 
 BUT this paffion of anger and refentment 
 is moil frequently and moft powerfully 
 kindled by injuries done to ourfelves, be- 
 caufe we are apt to be very fenfibly affected 
 with that moral evil in others, by which we 
 ourfelves come to be fufferers j and this in 
 a juft degree, is very requifite, as it fortifies 
 us to repel injury, and refift violence when 
 offered. 
 
 IF any creature was wholly void of this 
 paffion, and could be fo tame, as patiently 
 to bear all indignities, fuch a one muft not 
 expect to be very free from infults and 
 abufes j for it is of no fmall efficacy to re- 
 ftrain men from ill actions, when they know 
 that they mall incur not only the hatred 
 and ill-will of all obfervers, but alfo the 
 vengeance of the injured parties ; and one 
 perfon intending violence and harm to ano- 
 ther, is often deterred from the execution, 
 when he perceives by the riling motions of 
 this paffion, that it will not pafs unpunifti- 
 ed. But certainly we ought here to practife 
 forbearance and reftraint, becaufe too much 
 indulgence to refentment is fcarce confident 
 with our happinefs. All the iatisfaction we 
 can receive in gratifying revenge, is only 
 a mort-lived joy, that refults from the re- 
 moval of a moft grievous and tormenting 
 anguifh ; and which is often followed by 
 heavy and lafting remorfe. We ought 
 therefore to avoid it as much as poffible, 
 R and
 
 [-242- J 
 
 and. efpeclally to guard againft the excefs of 
 this pa (lion, fo deftruclive of humanity, and 
 of every kind and iocial affection. 
 
 FOR it ruffles and difcompofes the mind, 
 tteftroys good humour and eafinefs of tem- 
 per, hindering the exerctfe of benevolence 
 towards others, as well as to thole that gave 
 the provocation, and introducing, hy degrees, 
 a habit of perverfenefs and ill-nature : this 
 may at laft alfo degenerate into cruelty, bar- 
 barity, and inhumanity, the mod horrid 
 and unnatural of ail pailions, and attended 
 with the greateft mifery ; as they imply a 
 ftate of almofl continual bittemefs and tor- 
 ment, with but little mixture of any real 
 and natural joy, accompanied with a con-* 
 fcioufnefs of the deferved hatred and ill-will, 
 the hoftility and vengeance of all mankind. 
 THIS paflion, whenever 'it prevails, is oi 
 all others the moft raging and impetuous ; 
 it. bears down reafon, and every oppofite 
 affedtion like a tempeft, hurrying men into- 
 adtions, contrary to all honour and juftice, 
 as well as to their own intereft and fafety. 
 It would therefore be the greateft prudence, 
 to it i fie and fupprefs as much as pofiible the 
 firft motions of anger, and give ourfelves li-^ 
 berty to examine, whether what we take 
 to be an injury, may net be an accidental 
 harm, without any malicious intention. It 
 is but a weaknefs, to be put out of temper 
 by every little accident which happens to- 
 
 inconv-
 
 incommode us j nor is any thing the proper 
 object of refentment, but what proceeds 
 from an EVIL -DISPOSITION ; and miany ac- 
 tions which do fo, and are real injuries, had 
 yet better be defpifed and overlooked, or 
 turned off with an air of pleafantry, than 
 ferioufly and ftiffly refented. 
 
 WEAK and feeble minds are moft prone 
 to anger, and by their exceeding fiercenefs, 
 generally difappoint their own purpofes j 
 but the greateft and the braveft of men, are 
 always calm and fedate ; they are above be- 
 ing difturbed with little injuries, and can 
 generoufly pardon the greateft j taking more 
 delight in mercy and forgivenefs, than in 
 profecuting revenge when it is in their 
 power. 
 
 R 2 SECT,
 
 E 244 1 
 
 SECT. VII. 
 
 AS the practice of moral goodnefs 
 yields the greateft pleafure, fo the 
 reflection on fuch a conduct, and the con- 
 fcioufnefs of having done what is decent 
 and right, affords a real and a natural joy ; 
 and next to this, we are fo formed by na- 
 ture, as to delight in the efteem and appro- 
 bation of others, which to an honefl mind, 
 is an exquifite fatisfaclion. 
 
 BUT here it will be found very neceflarjr 
 for every man to form within himfelf a true 
 judgment, and a proportionate tafte in life 
 and manners, that he may not foolifhly 
 applaud himfelf, nor expect the approbation 
 of others, for that which is not excellent 
 and worthy. 
 
 IF this fenfe of honour and reputation 
 is directed by reafon, fo as to regard only 
 the judgment of the wife and good, ob- 
 tained by real merit, it will prove a moft 
 powerful incentive to virtue ; but if it is an 
 undiftinguimed defire to gain the good opi- 
 nion of thofe we eonverfe with promifcu- 
 oufly> it may frequently lead us aftray. For 
 in many perfons the moral fenfe is very 
 much depraved, and they are taught to 
 
 meafure
 
 .. . [ 245 ] 
 
 meafure right and wrong, not by the fland- 
 ard of moral excellence, but from falfe and 
 partial rules, contrived for other purpofes 
 than to promote the happinefs of mankind ; 
 and thereby are accuftomed to admire and 
 efteem many things which are not morally 
 good, and to condemn others that are no 
 way evil. 
 
 N o wife man will ever fet any great va- 
 lue upon fo low a thing as the ignorant 
 commendation of fuch as know fo little 
 what is truly laudable. He will {readily 
 purfue what he takes to be right ; and as 
 ne will not be much elated with the praife 
 of fuch as are no competent judges, fo 
 neither will he be much dejected, when 
 he is hated and evil fpoke of by them, but 
 will rather count it an honour. 
 
 WHOEVER is fo fond of popular ap- 
 plaufe, as to make the vulgar opinion al- 
 ways the rule of his conduct, cannot fail 
 of being often led into errors ; aad though 
 he may by partial and immoral actions gain 
 the applaufe of his aflbciates, or of a party 
 whofe jntereft is contrary to the general 
 good, he will, at the fame time, moft de- 
 fervedly be detefted by others ; nor can any 
 one attain to true and lafling honour, but 
 by real merit, and fuch a behaviour as is 
 adapted to the welfare of the whole com- 
 munity. 
 
 R3 IT
 
 [ a 4 6] 
 
 IT will be the part of wifdom to mode- 
 rate this love of reputation, fo far as never 
 to aim at it by indirect methods ; or flrive 
 to obtain it, by fuch actions as will, fooner 
 or later, deflroy the approbation of our own 
 minds, and that peace of confcience, which 
 of all worldly pofTeffions is the moft inva- 
 luable. All the honour we can gain by 
 fuch mean?, is only a falfe and deceitful 
 good, which deprives us of one much 
 greater ; and, as it is built upon a wrong 
 foundation, can never be found and lafiing, 
 but will rather end in infamy and difgrace. 
 
 THE love and efteem of others, when 
 obtained by actions truly honourable, yields 
 a pleafure not only natural and juft, but al- 
 fo exquifitely delightful ; and the beft and 
 nobleft minds are moft fufceptible of this 
 paflion, which yet ought to be reftrained, 
 and kept within due bounds. It mpuld al- 
 ways be our principal care to form juft opi- 
 nions of ourfelves ; and to guard againft flat- 
 tery and falfe praife from without, and an 
 ignorant felf-efteem from within, that we 
 be not betrayed into vain and conceited 
 imaginations of our own worth, fo as to 
 expect a greater mare of deference than w 
 really deferve. 
 
 THERE are many who expect to be ad- 
 mired for the beauty of their perfon, or the 
 elegance of their drels ; or elfe may claim 
 i ( t by a mew of grandeur and magnificence,
 
 in a /lately palace, a fumptuous table, and a 
 fplendid equipage : Tome demand honour 
 and refpect, by flaffs, ribbons, titles, -and 
 fuch like glittering ware; while others build 
 their fame upon the fole foundation of cour- 
 tage and military achievements, or of tem - 
 perance and aufterity, wealth and power, 
 wit and policy : all which are worthy of 
 efteem, when rightly applied. AH the afr 
 fedtation is, we are -often fo partial, as tq 
 fet too high a value up&n thofe endowments 
 we are poflefled of, or efre we imagine our- 
 felves pofTefled of more |han others can 
 dilcover : this will naturally\lead us to ar- 
 rogate to 'ourfelves a greater degree of - ref- 
 pecl: than is our due ; than which nothing 
 can more expoe a man to ridicule and con 
 tempt. 
 
 HE that would gain true honour, mufl 
 not openly lay claim to it, but rather re- 
 nounce all preteniions, and appear to act 
 from a better and a nobler motive. And 
 indeed whoever fincerely aims at virtue 
 and happinefs, will induitrioufly ftrive to 
 keep this love of fame under fubjeclion : 
 he will be modeft and humble, contenting 
 himfelf with the teftimony of his own 
 confcience, and the approbation of thofe 
 few good men, to whom he has the hap- 
 pinefs to be intimately known, without be- 
 ing follicitous about the reft ; fince an 
 R 4
 
 [248] 
 
 moderate defire after honour and applaufe, 
 which exceeds the bounds of an honeft 
 emulation, and rifes into pride and ambi- 
 tion, is fo vain and foolim a thing. 
 
 WHO would ever engage in fuch a pur- 
 fuit, who con titters with what difficulty a 
 general reputation is to be obtained ; how 
 often it is fullied by mifreprefentation, and 
 how eafily it is blafted by calumny, flander, 
 and detraction. 
 
 THE moft diftinguifhed excellence is 
 commonly the mark of envy and ill-nature ; 
 for it is the fault of all proud and ambitious 
 fpirits, that they judge too partially of their 
 own worth, and raifing their expectations 
 too high, are apt to think themfelves in- 
 jured when others are advanced above them, 
 and obtain more honour than themfelves : 
 and this moves them to hate others, for 
 thofe very qualities that ought to win their 
 admiration and efteem, and to u.fe all bafe 
 and unworthy methods to leiTen and de- 
 fame them. 
 
 AND thus we fee, that this fort of honour 
 which depends on the opinion of others, is 
 but an uncertain good, difficult to obtain, 
 and hazardous to preferve, and befides that, 
 too eager a purfuit of it is attended with 
 numberlefs difquiets -, nor is any thing more 
 deftruclive of private happinefs, and of the 
 peace and harmony of fociety, than this 
 
 paf-
 
 [ 2 49 ] 
 
 paffion, when it is immoderate and unre- 
 {trained. 
 
 IT is eafy to obferve, in common life, 
 that many perfons of tolerable good- nature, 
 and no ways touched with pride, yet, 
 through too tender a fenfe of honour and 
 reputation, are . more diflurbed than is ne- 
 ceffary with every little mark of difrefpecl:; 
 and from the fame caufe, are alfo apt to 
 be too quick-fighted to difcern an affront, 
 and look upon* that as a flight, which was 
 never intended as fuch. This will often oc- 
 cafion needlefs uneafmefs and refentment, 
 and difturb the mutual agreement betwixt 
 friends, who might othcrwife live together 
 in uninterrupted quiet. 
 
 WHERE there is lefs good-nature, and a 
 greater degree of pride, the diforders it 
 produces will be fo much the greater ; and 
 efpecially where the love of g'ory is very 
 intenfe, and comes united in perfons of an 
 high rank, with a genius enterpriiing and 
 fiery, it difplays itfelf in a more fenfible 
 manner, fetting nations together at war, 
 and facrificing many thoufands to the vanity 
 pf a fingle perfon. But if we may be al- 
 lowed, upon a fair enquiry, to ballance the 
 whole amount of what fuch a perfon can 
 poffibly gain, with regard to real happinefs 
 and contentment, it will be found to be 
 very inconliderable. It is only an empty 
 
 bubble,
 
 bubble, a fantaftical good, incapable of 
 yielding any true and folid fatisfaction ; but 
 what he will be likely to lofe, is very ap- 
 parent : for this affection, when it is fo 
 Jieadftrong and impatient, will be fure to 
 fill the hearts of ambitious and afpiring 
 men with conftant anxiety, jealoufy, and 
 miftrufl ; and the cruel mocks of difap- 
 pointment, the workings of envy, and the 
 bitter flings of afiront, will be perpetually 
 tormenting thofe, whofe defires after ho- 
 nour and applaufe are fo exceffive. 
 
 WHEREAS they who act from a virtuous 
 inclination, without any fuch ardent thirft 
 after fame, and can rather flight and defpife 
 the opinion of the vulgar, will not fail, 
 fooner or later, to obtain the largeft (hare 
 of it ; and if their ftation in the world has 
 been fuch, as to enable them to be benefi- 
 cial to a confiderable part of mankind, their 
 names will be made immortal, and they 
 will be for ever remembered with efteem, 
 and honour. 
 
 BUT to draw towards a conclufion. The 
 fum of what has been advanced is only 
 this: That as GOD ALMIGHTY 
 has endowed men with various fenfes, or 
 powers of affection, and thereby made them 
 lufceptible of happinefs and mifery, he has 
 alfo given them the active powers of 
 thought and motion, which enable them
 
 to purfue the one, and to fly from the other. 
 All perfons being neceffarily determined, 
 by all the means within their power, to 
 (hun or get quit of every painful and un- 
 eafy fenfation -, as well as to retain that 
 which is pleafing and delightful. 
 
 ALL prefent good affects us with plea- 
 fure which never puts us into motion, nor 
 gives us any inclination but to continue in 
 our prefent flate j bu.t prefent or approach- 
 ing evil gives us pain and difturbance, and, 
 by exciting our averiion, moves us power- 
 fully to fly from and avoid it: alfo the 
 idea of abfent good, makes us uneafy in 
 the want of it, and by exciting our defire, 
 attracts us ftrongly to feek after and obtain 
 it. 
 
 IF our motion could be always directed 
 to our heft and chiefeft good, this would 
 be perfectly right ; but whenever we pur- 
 fue that which upon the whole is not our 
 good, as alfo when we fly from that which 
 is not neceffarily and abfolutely evil, thefe 
 muft be manifeft errors in our conduct ; as 
 they do not lead us towards happinefs, which 
 is the center to. which all our motions are 
 to tend. 
 
 YET we are unavoidably expofed to fuch 
 errors, becaufe we are put into motion by 
 defire or averfion, which, though excited 
 |py the objects of good and evil, yet they 
 
 are
 
 arc not always proportionable to their true 
 and intrinfick value, but to their appear- 
 ance, and the impreffion they make upon 
 the mind, and the fancy or opinion we 
 have of them ; and it may frequently hap- 
 pen, from many caufes, that the apparent 
 good or evil may be different from the 
 real. 
 
 BUT here a main queftion will arife, 
 whether we ought to leave all things to 
 CHANCE, take up with every prepoffeffing 
 fancy, and fuffer ourfelves to be carried 
 where every foremoft inclination would lead 
 us; or whether we ought not rather to 
 ufe our THINKING FACULTY, and employ 
 fome induftry and care, to order and di- 
 ret our motion for the beft, that we may, 
 fo far as in us lies, fhun and avoid all evil, 
 and obtain the beft and greateft good. 
 
 THIS latter feems to be moft eligible, 
 and if we have any regard to happinefs, is 
 certainly our duty, becaufe the author of 
 our beings has not only made us liable to 
 paffions, which ferve to put us into motion, 
 but has alfo given us reafon, to govern 
 and diredl thefe paffions; which will not 
 fail to guide us fo much the nearer to our 
 happinefs, as we obey its dictates, and fol- 
 low its direction : whereas, if we take up 
 with the fuggeftions of fancy, without fur- 
 ther examination, and yield to the impulfe 
 
 of
 
 [ 53 1 
 
 of every deflre and averfion, we (hall be 
 led aftray, and wander far from our true 
 felicity. 
 
 WE are not neceffarily determined by 
 every firft impremon, but may have it in 
 our power, as it is no impoffible attain- 
 ment, upon any occafion to curb our paf- 
 fions, and thereby flop and fufpend our 
 motion, until we have fairly examined whi- 
 ther it will tend j whether what we pur- 
 fue as good, may not in its confequence 
 bring upon us greater inconvenience ; and 
 what we fly from as evil, may not hereafter 
 procure us greater advantage ; and after- 
 wards to continue or alter its direction, as 
 reafon fhall give the word of command. 
 
 WHOEVER can do this, may be faid to 
 be FREE, and mafter of himfelf ; but he 
 who is hurried away by the violence of 
 every headftrong affection, which he is not 
 able to controul, is no longer free, but mi- 
 ferably captivated and enflaved. 
 
 As this power of reafoning, comparing, 
 and judging, is thought to be the higheft 
 and nobleft faculty of human nature, being 
 indeed the only thing we are? pofleft of 
 which is divine - y it ought certainly to have 
 the fupreme and abfolute command, elfe 
 our conduct will have a mixture of folly 
 and madnefs. We fhall often run headlong 
 into fuch meafures as are contrary to our 
 
 happinefs,
 
 [ 2.4 1 
 
 happinefs, and even the very beft affections, 
 if they are partial and mifguided, may 
 prove moft pernicious. 
 
 THEREFORE it ought to be every one's 
 main concern, to endeavour to bring his 
 paffions into fubje&km, and by the fre- 
 quent ufe of forbearance and endurance, to 
 gain fomewhat of an habit of SELF-DE- 
 NIAL, which is the grand principle of 
 wifdom. 
 
 IT is not by indulging, and giving a 
 loofe to every forward inclination, that we 
 can hope to attain to happinefs, but by 
 curbing and retraining; which muft un- 
 avoidably coft fome preient pain and trou- 
 ble, nor can it be done without fome vio- 
 lence to the fenfitive part of our nature: 
 yet repeated ufe will render the practice of 
 it more eafy, and reafon will certainly re- 
 commend it as highly requifite, becaufe 
 whatever we may furTer in this conflict, will 
 be amply repaid by the great advantages 
 which will enfue. 
 
 FOR by this means, a man will gain an 
 opportunity to fearch the fource and origi- 
 nal of all his errors ; and, by weighing and 
 considering every circumftance, to rectify 
 thofe falfe opinions, which lead him aftray, 
 and are the occafions of fo much vexation 
 and calamity. This will not fail of having 
 a happy influence upon his conduct ; for 
 
 when
 
 [ 2SS J 
 
 tvhen all undue appearances are cofreclecf, 
 he will then forbear all wrong purfuits, and 
 feel no hindrance in following fteadily that 
 path which his moft deliberate judgment 
 ihall point out to him. And thus at laft he 
 will come to know his true fcope and end, 
 and upon all occafions, take the moft pro- 
 per meafures to avoid what might give him 
 difquiet, and to obtain the greateft and 
 moil lafting pleafure. 
 
 THE firft and moft efTential part of hap- 
 pinefs is to be free from mifery, fo far as 
 our condition will allow ; and this is 
 thought to be beft fecured by a continued 
 courfe of health, a competent eftate, and 
 a temper equal and compofed. The firft 
 will prevent all racking pains in the body, 
 as the fecond will render a man eafy in his 
 outward circumftances, and the third, which 
 is of the greateft moment, will make him 
 eafy in his mind. 
 
 THE two firft are not always in our 
 power ; yet temperance and forbearance of 
 all excefs, in fenfual pleafures, joined with 
 a moderate ufe of exercife and labour, will 
 contribute very much to preferve health, 
 and promote chearfulnefs and good-hu- 
 mour j as induftry, and a due application to 
 buiinefs, will in moft cafes acquire a com- 
 petent fortune, fufficient not only to fet a 
 man above the fear of want, but enable 
 
 him
 
 him to be kind and helpful to others ; yet 
 whatever his fuccefs may be in thefe affairs, 
 if he is defirous to pals through the world 
 with as little trouble as is poffible, he fhould 
 principally endeavour to procure to himfelf 
 an equal mind, and by rectifying his opi- 
 nions, to moderate his affections, fo as not 
 to aim at high and difficult attainments, but 
 to reft fatisfied with fuch as are within his 
 power ; never vexing and tormenting him- 
 felf with impatient delires, nor with dread- 
 ful averfions or fears, with cruel reflections 
 on what is paft, nor with anxious cares 
 about what is to come, but in every circum- 
 flance of life to be eafy and contented. 
 
 AFTER guarding againft unneceffary pain 
 arid trouble, our next care mould be, to 
 obtain the greateft pleafure our condition 
 will allow of j always fetting a juft value 
 upon every enjoyment, and making thofe 
 which are of an inferior nature, yield to 
 fuch as are more exalted and refined. Yet 
 as all thefe powers of affection were given 
 us for a good purpofe, they may and 
 ought to be employed under juft reftric- 
 tions. 
 
 N o wife man will, with an affected au- 
 fterity, renounce all fenfual pleafures ; but 
 he will manage them lo, as not to inter- 
 fere with nobler pleafures, and will always 
 ufe them with temperance and moderation, 
 
 where-
 
 whereby he will enjoy them in the great- 
 eft perfection. He fhould not be afraid of 
 intermixing a little pain, which will give a 
 greater relifh to thefe gratifications. Abfti- 
 nence and hunger will make his food more 
 delicious, as exercife and labour will render 
 his reft more fweet : and after having fpent 
 the day in bufinefs, he may better devote 
 the evening to innocent mirth and chearful 
 company ; for gaiety and pleafantnefs in 
 their proper feafons are exceeding ufeful, as 
 they help to maintain good humour, and 
 ferve as a fpecific antidote againft ferious 
 extravagance and melancholy delufion. 
 
 THE pleafures of the underftanding, or 
 of the imagination, which refult from the dif- 
 covery of TRUTH, or the furvey of BEAUTY, 
 which we meet with in the purfuit of natu- 
 ral knowledge, and every branch of polite 
 learning, are as entertaining to the mind, as 
 the proper objects are to our outward fenfes, 
 and are by general confent allowed to be 
 more excellent and refined. Therefore, 
 whoever has leifure and opportunity for it, 
 mould ftrive to enrich his mind with the 
 treafures of knowledge, to enlarge his un- 
 derftanding, and improve his reafon, which 
 will be of great advantage in his conduct, 
 befides the immediate pleafure thefe fpecu- 
 lations afford ; which is of no fmall value, 
 fince even the meaneft fubjects of this kind 
 S may
 
 1 358 ] 
 
 may furnifh a moft elegant as well as inne 
 cent entertainment, and fupply a great va- 
 riety of amufements to pafs away that time 
 with pleafure, which might otherwife lie 
 heavy on our hands, or perhaps be worfe 
 employed. 
 
 BUT of all the delights which human 
 nature is capable of enjoying, the moft 
 lively and tranfporting are.thofe which flow 
 from SYMPATHY and SOCIAL PASSION j 
 which confift in the exercife of kindnefs 
 and humanity, gratitude and love. For the 
 
 SOVEREIGN RULER OF THE WORLD has 
 
 made thofe affections the moft exquifitely 
 pleafing, and moft conducing to the private 
 happinefs of every particular, which at the 
 fame time tend moft to promote the gene- 
 ?al good. 
 
 AND they are not only the moft pleafing 
 in their immediate exercife, but alfo in con- 
 templation and reflection ; for every mind 
 or thinking principle is fo formed by na- 
 ture, as to perceive a beauty and a grace in, 
 every thing that is harmonious and pro- 
 portionable, regular and good, contrived by 
 wifdom and defign for the greateft advan- 
 tage; and eipecialiy in that harmony of the 
 fentiments and affections in the human 
 mind, which * is adapted to the happinefs of 
 every particular, and alfo to tri genera} 
 good pf the whole fyftem,. 
 
 THIS
 
 I'HIS nioral beauty which appears in real 
 life, is of all others the moft engaging* 
 and adorned with the moft powerful 
 charms -, yielding the higheft delight wfren- 
 ever we view it in others, and muc-h more 
 when we are confcious of it in ourfelveSi' 
 This affords continual joy, fupporting men 
 under the greateft fufferings, and even in 
 the article of death ; whereas the contrary 
 .is moft odious, exciting our higheft aver- 
 fion and deteftation. And whatever is act- 
 ed in violation of this NATURAL CONSCI- 
 ENCE, deftroys alL inward peace, and fets 
 us 'at continual variance with ourfelves ; be- 
 caufe that which pleafes in the action, will 
 difpleafe in reflection, and create perpetual 
 repentance and felf-difapprobation. 
 
 IT is alfo of no fmall moment, fha 
 whenever we vary from this primary mea- 
 fure of honefty and worth, we mall not 
 only be felf condemned, but mail alfo un- 
 dergo the cenfure of others* and incur the 
 hatred and refentment of all about us : as 
 on the contrary, whoever can regulate his 
 actions according to the rules of virtue and 
 honour, will not only have the inward tef- 
 timony of his own heartj but will gain the 
 love and efteem, the approbation and praife" 
 of all mankind, or at leaft of all whole 
 opinion is worth regarding. 
 
 - a WIUCH
 
 [ 26 ] 
 
 WHICH leads to the* main conclufion we 
 have endeavoured to eftablifh : for we do 
 prefumc to affirm, how contrary foever it 
 may be to the prevailing opinion, that 
 VIRTUE is fomething more than an emp- 
 ty found, being, in truth, the BEST AN.D 
 CHIEFEST GOOD ; that it is not only the 
 fupport and ornament of fociety, and bene- 
 ficial to mankind in general, but the trueft 
 and moil fubftantial nappinefs to every par- 
 ticular perfon, as it yields the greatefl plea- 
 fure, both in its immediate exercife, and in 
 its confequences and effects. It is this 
 which gives a relifh to all other pleafures; 
 and where it is wholly wanting, there can 
 be no true nor lafting pleafure, but all will 
 be bitternefs horror and remorfe, without 
 the leaft mixture of any thing gentle and 
 agreable. 
 
 THEREFORE, whoever is defirous to ob- 
 tain the greatefl pleafure he is capable of 
 receiving, after having nrft fettled right no- 
 tions of what is worthy and valuable in life, 
 mould endeavour by the patient ufe of FOR- 
 BEARANCE, to wean his fancy from inferior 
 enjoyments ; as by due confideration he may 
 raife his deiire, and by habitual practice 
 eucreafe his relifli of thofe that are his 
 higheft goodj and by working upon his 
 own mind, he may bring all his difpolitions 
 and affections to that juft HARMONY fo effen- 
 
 tial
 
 [26, ] 
 
 tial to virtue and happinefs, which are 
 found to be one and the fame. 
 
 HE will principally ftrive to cultivate a 
 virtuous diipofition, and form his temper to 
 kindnefs and humanity: whatever elfe he 
 may have, he will be fure to preferve his 
 confcience clear, and his honour inviolate; 
 fupprefling every bafe and felfim inclination, 
 and cherifhing as much as poflible a gene- 
 rous and benevolent fpirit. This he will 
 make the ruling paffion of his life ; and his 
 chief ambition will be to do good to all, fo 
 far as his abilities will extend. All his other 
 pleafures will then be brought to correfpond 
 and be friends with this, and no affedion 
 will be indulged that is in the leaft incon- 
 iiftent with it ; and that for this plain rea- 
 fon, becaufe the nearer we approach the 
 ftandard of IMORAL EXCELLENCE, the more 
 we (hall advance our own TRUE HAPPINESS, 
 which every man of reafon and reflexion 
 will propofe to himfelf, as the ultimate end 
 of all his actions. 
 
 YET after all, with our utmoft efforts, 
 we mall not be able to attain to PERFECT 
 
 VIRTUF, Or COMPLETE HAPPINESS; but 
 
 virtue and vice, wifdom and folly, happinefs 
 and mifery, will be differently mared and 
 varioufly mixed and compounded in the fe- 
 veral characters of mankind : and fo it 
 muft of neceffity be, unlefs we could be 
 
 ornnifcitrnt
 
 [ 262 ] 
 
 bmmfcient and infallible, endowed with 
 other faculties than our CREATOR has 
 been pleafed to give us. The SUPREME 
 WISDOM beft knows how to compofe the 
 diforders of the intelligent world, to recon- 
 cile the jarring motions, and make all the 
 feeming diforders contribute to a mod per- 
 fect harmony. But that is, perhaps, above 
 the reach of our underflandings : we can 
 diftinguiih what is apparently good or evil, 
 with relation to ourfelves and to thofe of 
 our own kind j and have the natural fenfe 
 of right and wrong to direct us in our con* 
 duel, and to which we mould always pay 
 the greatefl regard ; but of what is abfo-^ 
 lutely good or evil we can form no judg- 
 ment, becaufe we cannot fee the whole, 
 nor any part of it fully j and we are loft 
 in mazes, whenever we preiume to reafoii 
 about things that are placed beyond our 
 view, and of which we can form no 
 ideas, but what are very inadequate and 
 imperfect. 
 
 BUT as we know, that in the univerfe 
 all things are governed and regulated for 
 the bell: by A BEING JNFINIT&LY WISE 
 AND GOOD; we have reafon to believe, that 
 not only thofe motions that we now per- 
 ceive to be regular and juftj but thofe al- 
 fo which appear to be mofl irregular, 
 ail the various errors and imperfections 
 2 of
 
 [26j ] 
 
 of the feveral PARTS, are guided by a SU- 
 PERIOR HAND, fo as to confpire to the. 
 
 BEAUTY, ORDER, AN PERFECTION OF THE 
 
 WHOLE. 
 
 FINIS. 
 
 In the Prcfs, 
 The SECOND EDITION of 
 
 MANNERSj 
 
 A correct and elegant 
 TRANSLATION of 
 
 L E S M OE U R S. 
 
 With the ORIGINAL FRONTISPIECE. 
 Refpice exemplar vitae inormnque.
 
 Juft Publifhed, 
 
 With the approbation and affiftance of the Author's 
 
 Relations, 
 
 Beautifully printed in two large Volumes Oftavo, price bound 
 in plain calf Eleven Shillings, (with the Head of the Author 
 engraved from an original Painting, and Memoirs of his 
 Life,) 
 
 A COMPLETE 
 
 COLLECTION 
 
 OK T H 
 
 SERMONS and TRACTS, 
 
 Written by the late truly Learned and Pious 
 
 JOHN J E F F E R Y, D. D. 
 
 Archdeacon of NORWICH. 
 
 Printed for J.PAYNE and J. BOUXJUET, in Pater-nofter-Rovv. 
 
 *** Several pieces are now firft printed from the Author's 
 Ifrlanisfcripts, which make near two thirds of the Second 
 Volume. 
 
 At the fame place may be had, in one Volume Octavo, 
 price 45. bound in calf and lettered, 
 
 SELECT DISCOURSES 
 
 Upon divers IMPORTANT SUBJECTS. 
 By J O H N J E F F E R Y, D. D. &c. 
 
 This Volume was publifhed by the Author himfelf, in the year 
 
 1710; and, with the above two, makes a complete Sett of 
 
 Dr. J F. F FE R Y's WORKS.
 
 
 3 1158 00091 6543