







 
   
     
       
         An inquiry concerning virtue in two discourses, viz., I. of virtue and the belief of a deity, II. of the obligations to virtue.
         Shaftesbury, Anthony Ashley Cooper, Earl of, 1671-1713.
      
       
         
           1699
        
      
       Approx. 263 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2009-03 (EEBO-TCP Phase 1).
         A59472
         Wing S2892
         ESTC R21267
         12296519
         ocm 12296519
         59040
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A59472)
         Transcribed from: (Early English Books Online ; image set 59040)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 193:5)
      
       
         
           
             An inquiry concerning virtue in two discourses, viz., I. of virtue and the belief of a deity, II. of the obligations to virtue.
             Shaftesbury, Anthony Ashley Cooper, Earl of, 1671-1713.
          
           199 p.
           
             Printed for A. Bell ... E. Castle ... and S. Buckley ...,
             London :
             1699.
          
           
             Attributed to Anthony Ashley Cooper Shaftesbury. Cf. Halkett & Laing (2nd ed.).
             An unauthorized ed., published by John Toland. Shaftesbury bought and destroyed most of the copies.
             Errata on t.p. verso.
             Advertisement on p. [1] at end.
             Reproduction of original in British Library.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Virtue -- Early works to 1800.
           Religion -- Early works to 1800.
           Vice -- Early works to 1800.
        
      
    
     
        2007-06 TCP
        Assigned for keying and markup
      
        2007-07 Apex CoVantage
        Keyed and coded from ProQuest page images
      
        2008-03 John Latta
        Sampled and proofread
      
        2008-03 John Latta
        Text and markup reviewed and edited
      
        2008-09 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
         
         
         
           AN
           INQUIRY
           Concerning
           VIRTUE
           ,
           In
           Two
           Discourses
           ;
           VIZ.
           I.
           Of
           VIRTUE
           ,
           and
           the
           belief
           of
           a
           DEITY
           .
           II.
           Of
           the
           Obligations
           to
           VIRTUE
           .
        
         
           
             HONESTUM
             igitur
             id
             intelligimus
             ,
             quod
             tale
             est
             ,
             ut
             ,
             detractâ
             omni
             utilitate
             ,
             sine
             ullis
             praemiis
             fructibusve
             ,
             per
             seipsum
             possit
             jure
             laudari
             .
             Quod
             quale
             sit
             ,
             non
             tam
             definitione
             ,
             quâ
             sum
             usus
             ,
             intelligi
             potest
             (
             quamquam
             aliquantum
             potest
             )
             quam
             communi
             omnium
             judicio
             ,
             &
             optimi
             cujusque
             studiis
             ,
             atque
             factis
             :
             qui
             permulta
             ob
             eam
             unam
             causam
             faciunt
             ,
             quia
             decet
             ,
             quia
             rectum
             ,
             quia
             honestum
             est
             ;
             etsi
             nullum
             consecuturum
             emolumentum
             vident
             .
             —
          
           
             Cic.
             de
             Fin.
             B.
             &
             M.
             Lib.
             2.
             
          
        
         
           LONDON
           ,
           Printed
           for
           
             A.
             Bell
          
           in
           
             Cornhil
             ,
             E.
             Castle
          
           near
           Whitehal
           ,
           and
           
             S.
             Buckley
          
           in
           Fleetstreet
           .
           M.
           DC
           .
           XC
           .
           IX
           .
        
      
       
         
         
           ERRATA
           .
        
         
           PAge
           11.
           line
           18.
           read
           ,
           
             As
             when
             there
             are
             other
             Minds
             ,
             besides
             one
             chief
             one
             ;
             but.
          
           lin
           .
           21.
           r.
           
             As
             when
             there
             are
             ,
             besides
             one
             chief
             good
             Principle
             ,
             several
             Principles
             .
          
           P.
           22.
           l.
           22.
           r.
           
             in
             himself
          
           .
           P.
           35.
           l.
           7.
           r.
           
             to
             their
          
           .
           P.
           69.
           l.
           11.
           r.
           
             are
             those
          
           .
           P.
           79.
           l.
           2.
           r.
           
             ill
             occurrence
          
           .
           P.
           83.
           l.
           2.
           r.
           
             IS
             ,
             and.
          
           P.
           104.
           l.
           29.
           r.
           degrees
           .
           P.
           105.
           l.
           26.
           r.
           
             from
             hence
          
           .
           P.
           146.
           l.
           9.
           r.
           
             order
             ,
             set
          
           .
           P.
           154.
           l.
           29.
           r.
           content
           .
           P.
           163.
           l.
           17.
           r.
           
             perpetual
             Satiety
          
           .
           P.
           182.
           l.
           13.
           r.
           
             and
             are
          
           .
           P.
           185.
           l.
           5.
           r.
           losing
           .
           P.
           187.
           l.
           20.
           r.
           
             highly
             reigning
          
           .
           P.
           197.
           l.
           1.
           r.
           
             the
             natural
          
           .
        
      
    
     
       
         
           
           
             BOOK
             the
             First
             .
             OF
             VIRTUE
             ,
             AND
             THE
             
               Belief
               of
               a
               DEITY
            
             .
          
           
             
               SECT
               .
               I.
               
            
             
               RELIGION
               and
               VIRTUE
               ,
               as
               they
               have
               near
               relation
               one
               to
               another
               ,
               and
               are
               ever
               presum'd
               to
               reside
               together
               ;
               so
               they
               are
               very
               rarely
               consider'd
               apart
               ,
               or
               distinguish'd
               from
               one
               another
               .
               However
               ,
               since
               there
               have
               bin
               instances
               of
               some
               ,
               who
               having
               great
               Zeal
               in
               Religion
               ,
               have
               yet
               wanted
               even
               the
               common
               affections
               of
               Humanity
               ,
               and
               have
               bin
               extremely
               vitious
               and
               corrupt
               ;
               and
               since
               others
               ,
               even
               amongst
               those
               who
               have
               scarcely
               own'd
               a
               Deity
               ,
               have
               bin
               seen
               to
               practise
               the
               rules
               of
               Morality
               ,
               and
               have
               seem'd
               to
               act
               with
               good
               meaning
               and
               affection
               towards
               Mankind
               :
               it
               has
               given
               occasion
               to
               several
               to
               enquire
               HOW
               FAR
               VIRTUE
               ALONE
               COULD
               GO
               ;
               
               AND
               HOW
               FAR
               RELIGION
               WAS
               EITHER
               NECESSARY
               TO
               SUPPORT
               IT
               ,
               OR
               ABLE
               TO
               RAISE
               AND
               ADVANCE
               IT
               .
               And
               since
               by
               the
               example
               of
               others
               we
               have
               bin
               engag'd
               in
               an
               enquiry
               of
               this
               kind
               ,
               and
               are
               now
               about
               to
               enter
               upon
               a
               Subject
               where
               there
               is
               need
               of
               a
               very
               particular
               Explanation
               of
               things
               ,
               and
               of
               a
               more
               than
               ordinary
               clearness
               in
               terms
               ;
               we
               may
               do
               well
               first
               of
               all
               to
               consider
               
                 What
                 it
                 is
                 that
                 we
                 call
              
               ATHEISM
               ,
               
                 and
                 what
              
               VIRTUE
               :
               and
               afterwards
               we
               may
               examin
               
                 the
                 consistency
                 of
                 these
                 two
                 together
                 .
              
            
             
               FIRST
               ,
               then
               ,
               AS
               TO
               ATHEISM
               .
               And
               here
               it
               cannot
               justly
               be
               wonder'd
               at
               ,
               if
               the
               method
               of
               explaining
               this
               appears
               unusual
               and
               strange
               ,
               since
               the
               Subject
               it self
               ,
               and
               the
               Question
               here
               treated
               of
               ,
               has
               ,
               perhaps
               ,
               so
               little
               enter'd
               into
               consideration
               ,
               and
               is
               a
               matter
               of
               so
               nice
               and
               dangerous
               speculation
               .
               But
               to
               begin
               ,
               therefore
               ,
               according
               to
               the
               best
               of
               our
               Reason
               ;
               the
               judgment
               of
               which
               is
               submitted
               to
               others
               .
            
             
               IN
               the
               Whole
               of
               things
               (
               or
               in
               the
               Universe
               )
               either
               every
               thing
               is
               according
               to
               a
               good
               order
               ,
               and
               the
               most
               agreeable
               to
               a
               general
               interest
               that
               is
               possible
               :
               or
               every
               thing
               is
               not
               according
               to
               a
               good
               order
               ;
               but
               there
               is
               that
               which
               might
               possibly
               have
               bin
               better
               ,
               more
               wisely
               
               contriv'd
               ,
               and
               with
               more
               advantage
               to
               the
               general
               interest
               of
               Beings
               ,
               or
               of
               the
               Whole
               .
            
             
               IF
               every
               thing
               that
               exists
               be
               according
               to
               a
               good
               order
               ,
               and
               for
               the
               best
               ,
               by
               being
               in
               the
               wisest
               and
               justest
               manner
               ;
               then
               is
               there
               of
               necessity
               no
               such
               thing
               as
               REAL
               ILL
               in
               the
               Universe
               ,
               nothing
               ILL
               with
               respect
               to
               the
               whole
               .
            
             
               WHATSOEVER
               ,
               then
               ,
               has
               such
               an
               Existence
               or
               Being
               as
               that
               it
               could
               not
               have
               bin
               better
               ,
               or
               better
               ordered
               ,
               is
               perfectly
               Good.
               Whatsoever
               in
               the
               order
               of
               the
               world
               is
               call'd
               ILL
               ,
               supposes
               a
               possibility
               in
               the
               nature
               of
               the
               thing
               to
               have
               bin
               otherwise
               contriv'd
               or
               order'd
               by
               some
               wisdom
               or
               other
               :
               for
               if
               it
               could
               not
               have
               bin
               better
               made
               ,
               or
               any
               otherwise
               have
               bin
               better
               ,
               by
               any
               suppos'd
               order
               or
               regulation
               ;
               it
               is
               perfect
               ,
               and
               in
               no
               wise
               defective
               or
               ILL
               .
            
             
               WHATSOEVER
               is
               ILL
               therefore
               ,
               must
               be
               caus'd
               or
               produc'd
               ,
               either
               by
               design
               (
               that
               is
               to
               say
               ,
               with
               Knowledg
               and
               Judgment
               )
               or
               through
               want
               of
               design
               ,
               from
               chance
               .
            
             
               IF
               the
               order
               of
               all
               things
               be
               such
               ,
               that
               nothing
               can
               be
               thought
               of
               ,
               or
               imagined
               ,
               more
               wise
               ,
               perfect
               and
               just
               ;
               then
               it
               is
               impossible
               but
               that
               there
               must
               be
               Wisdom
               ,
               Understanding
               and
               Design
               in
               the
               whole
               ;
               and
               that
               in
               the
               perfectest
               ,
               
               and
               highest
               manner
               and
               degree
               .
            
             
               WHATSOEVER
               is
               from
               Design
               implies
               a
               Mind
               ,
               Discernment
               ,
               and
               Intelligence
               .
            
             
               IF
               there
               be
               any
               thing
               ILL
               in
               the
               Universe
               from
               design
               (
               and
               it
               must
               be
               ,
               if
               at
               all
               ,
               either
               from
               Design
               ,
               or
               from
               Chance
               )
               then
               that
               which
               is
               the
               cause
               of
               ,
               or
               which
               disposes
               all
               things
               ,
               is
               no
               one
               good
               designing
               Principle
               .
               For
               either
               there
               is
               but
               one
               designing
               Principle
               or
               Mind
               ,
               and
               that
               corrupt
               ;
               or
               if
               there
               be
               one
               that
               is
               good
               ,
               there
               is
               another
               in
               being
               which
               operates
               contrarily
               ,
               and
               is
               ILL
               .
            
             
               IF
               there
               be
               any
               thing
               of
               ILL
               in
               the
               Universe
               from
               Chance
               ,
               or
               which
               was
               not
               design'd
               ,
               but
               accidental
               ;
               then
               a
               designing
               Principle
               or
               Mind
               ,
               whether
               good
               or
               bad
               ,
               cannot
               be
               the
               cause
               or
               guidance
               of
               all
               things
               .
               And
               if
               there
               be
               a
               designing
               Principle
               which
               is
               the
               cause
               of
               good
               ,
               and
               is
               good
               ,
               but
               cannot
               prevent
               the
               ill
               which
               happens
               from
               Chance
               ,
               or
               from
               a
               contrary
               ill
               design
               ;
               then
               is
               there
               no
               such
               thing
               as
               a
               supreme
               good
               Design
               or
               Mind
               but
               what
               is
               impotent
               and
               defective
               :
               For
               not
               to
               correct
               ,
               or
               totally
               exclude
               that
               ill
               of
               Chance
               ,
               or
               of
               a
               contrary
               ill
               design
               ,
               must
               proceed
               either
               from
               impotency
               ,
               or
               ill
               will.
               
            
             
               WHATSOEVER
               has
               intelligence
               ,
               and
               is
               a
               Mind
               ,
               having
               a
               superior
               power
               
               over
               us
               ,
               or
               having
               any
               eminent
               place
               ,
               direction
               ,
               or
               controul
               in
               nature
               ,
               is
               that
               we
               call
               God
               ,
               or
               Deity
               .
               For
               ,
               tho
               a
               People
               believe
               and
               worship
               that
               which
               they
               think
               neither
               perfectly
               good
               ,
               nor
               perfectly
               powerful
               ,
               nor
               yet
               eternal
               ;
               it
               is
               a
               Deity
               or
               God
               still
               ,
               tho
               an
               imperfect
               one
               ,
               which
               they
               worship
               :
               or
               whether
               they
               think
               fit
               to
               worship
               or
               no
               ,
               still
               they
               believe
               a
               God
               of
               some
               sort
               .
            
             
               WHATSOEVER
               therefore
               is
               superior
               in
               any
               degree
               over
               the
               World
               ,
               or
               that
               rules
               in
               nature
               with
               discernment
               and
               a
               Mind
               ,
               is
               that
               which
               we
               call
               GOD.
               If
               there
               are
               several
               such
               superior
               Minds
               ,
               they
               are
               so
               many
               Gods.
               But
               if
               that
               single
               superior
               ,
               or
               those
               several
               superiors
               are
               not
               in
               their
               nature
               necessarily
               good
               ,
               they
               rather
               take
               the
               name
               of
               DAEMON
               .
               For
               remove
               all
               good
               from
               either
               of
               those
               Beings
               ,
               and
               we
               shall
               immediately
               pronounce
               it
               
                 a
                 Devil
              
               .
            
             
               TO
               believe
               therefore
               that
               every
               thing
               is
               govern'd
               ,
               order'd
               ,
               or
               regulated
               
                 according
                 to
                 the
                 best
              
               ,
               by
               a
               designing
               Principle
               or
               Mind
               ,
               such
               as
               is
               good
               and
               eternal
               ,
               is
               to
               be
               a
               perfect
               THEIST
               .
            
             
               TO
               believe
               nothing
               of
               a
               designing
               Principle
               or
               Mind
               ,
               nor
               any
               cause
               or
               measure
               or
               rule
               of
               things
               ,
               but
               Chance
               ;
               so
               that
               in
               nature
               neither
               the
               interest
               of
               
                 the
                 whole
              
               ,
               nor
               of
               any
               particulars
               ,
               can
               be
               said
               
               to
               be
               pursu'd
               ,
               design'd
               ,
               or
               aim'd
               at
               ;
               is
               to
               be
               a
               perfect
               ATHEIST
               .
            
             
               TO
               believe
               no
               one
               supreme
               good
               designing
               Principle
               or
               Mind
               ,
               but
               several
               ,
               is
               to
               be
               a
               POLYTHEIST
               .
            
             
               TO
               believe
               this
               one
               single
               Mind
               ,
               or
               these
               many
               Minds
               ,
               are
               not
               absolutely
               and
               necessarily
               good
               in
               their
               nature
               ,
               but
               are
               vitious
               and
               unjust
               ,
               is
               to
               be
               a
               DAEMONIST
               .
               For
               ,
               to
               believe
               any
               thing
               of
               Beings
               ,
               or
               of
               a
               Being
               which
               dos
               universally
               superintend
               ,
               which
               governs
               all
               things
               by
               his
               Power
               and
               Will
               ,
               but
               not
               with
               that
               obligation
               and
               necessary
               confinement
               to
               good
               ,
               and
               to
               what
               is
               best
               ,
               is
               to
               believe
               an
               infinit
               Devil
               ,
               and
               not
               an
               infinit
               God.
               
            
             
               TO
               believe
               this
               supreme
               Mind
               ,
               or
               these
               supreme
               Minds
               good
               ,
               and
               not
               the
               cause
               of
               ILL
               (
               if
               real
               Ill
               be
               allow'd
               )
               is
               to
               allow
               some
               other
               cause
               ,
               which
               is
               either
               Design
               or
               not
               Design
               .
               If
               it
               be
               Design
               ,
               and
               of
               consequence
               a
               malicious
               and
               ill
               Design
               (
               that
               is
               to
               say
               ,
               if
               it
               proceed
               from
               the
               prevalency
               of
               an
               ill
               Mind
               or
               Minds
               )
               then
               is
               this
               in
               reality
               being
               a
               Daemonist
               in
               some
               degree
               .
               If
               it
               be
               from
               no
               design
               ,
               but
               from
               chance
               ;
               so
               that
               a
               Mind
               prevails
               but
               in
               some
               things
               ,
               and
               Chance
               in
               others
               ;
               then
               is
               this
               to
               be
               an
               Atheist
               in
               some
               degree
               ,
               or
               in
               as
               far
               as
               Chance
               is
               thought
               prevalent
               and
               unsurmounted
               
               by
               the
               power
               and
               wisdom
               of
               any
               supreme
               Mind
               or
               Minds
               .
            
             
               THERE
               are
               few
               men
               who
               think
               always
               consistently
               ,
               or
               according
               to
               one
               certain
               Hypothesis
               upon
               any
               subject
               so
               abstruse
               and
               intricate
               ,
               as
               this
               concerning
               the
               
                 Cause
                 of
                 all
                 things
              
               ,
               and
               the
               
                 Oeconomy
                 or
                 Government
                 of
                 the
                 Vniverse
                 .
              
               For
               it
               is
               plain
               in
               the
               case
               of
               the
               most
               devout
               People
               ,
               and
               by
               their
               own
               confession
               ,
               that
               they
               have
               times
               when
               their
               Faith
               only
               supports
               them
               ,
               and
               that
               they
               are
               ready
               to
               judg
               (
               that
               is
               to
               say
               ,
               that
               their
               reason
               inclines
               them
               to
               judg
               )
               to
               the
               disadvantage
               of
               a
               Providence
               and
               a
               just
               Rule
               .
            
             
               THAT
               alone
               therefore
               is
               to
               be
               called
               a
               man's
               Opinion
               ,
               which
               is
               of
               any
               other
               the
               most
               habitual
               to
               him
               ,
               and
               occurs
               upon
               the
               most
               occasions
               .
               So
               that
               it
               is
               hard
               to
               pronounce
               of
               any
               one
               ,
               that
               
                 he
                 is
                 an
                 Atheist
              
               ;
               because
               ,
               unless
               his
               whole
               thoughts
               do
               at
               all
               times
               carry
               him
               against
               all
               design
               ,
               or
               government
               of
               a
               Mind
               ,
               he
               is
               no
               perfect
               Atheist
               :
               for
               ,
               to
               believe
               any
               thing
               of
               design
               ,
               or
               government
               of
               a
               Mind
               ,
               tho
               limited
               ,
               and
               not
               infinitly
               powerful
               ,
               is
               to
               believe
               something
               of
               a
               God.
               And
               that
               this
               is
               a
               proper
               way
               of
               speaking
               ,
               and
               a
               necessary
               one
               ,
               appears
               from
               this
               ;
               that
               otherwise
               if
               no
               one
               were
               to
               be
               stiled
               a
               Theist
               in
               any
               degree
               ,
               who
               permitted
               any
               thing
               to
               Chance
               ;
               
               then
               likewise
               would
               no
               one
               be
               to
               be
               stiled
               a
               Theist
               who
               permitted
               any
               thing
               to
               a
               contrary
               ill
               Principle
               ,
               as
               those
               do
               ,
               who
               believe
               a
               Devil
               or
               Daemon
               ,
               opposit
               to
               God
               ;
               or
               that
               there
               is
               any
               such
               thing
               in
               the
               Universe
               ,
               as
               real
               Ill
               ,
               which
               is
               neither
               from
               chance
               nor
               from
               God.
               But
               if
               any
               one
               believes
               more
               of
               Chance
               and
               Confusion
               than
               of
               Design
               ;
               then
               is
               he
               more
               an
               Atheist
               than
               a
               Theist
               ,
               from
               that
               which
               most
               reigns
               with
               him
               ,
               and
               has
               the
               ascendent
               .
               As
               on
               the
               other
               side
               ,
               if
               he
               believes
               more
               of
               the
               prevalency
               of
               an
               ill
               designing
               Principle
               than
               of
               a
               good
               one
               ,
               he
               is
               then
               more
               
                 a
                 Daemonist
              
               than
               he
               is
               a
               Theist
               ,
               and
               may
               be
               called
               a
               Daemonist
               from
               the
               side
               to
               which
               the
               balance
               most
               inclines
               .
            
             
               ALL
               these
               sorts
               both
               of
               Daemonism
               ,
               Polytheism
               ,
               Atheism
               ,
               and
               Theism
               ,
               may
               be
               mixed
               :
               as
               thus
               .
            
             
               1.
               
               THEISM
               with
               Daemonism
               :
               2.
               
               Daemonism
               with
               Polytheism
               :
               3.
               
               Theism
               with
               Atheism
               ;
               4.
               and
               so
               Daemonism
               with
               Atheism
               ;
               5.
               and
               so
               Polytheism
               with
               Atheism
               .
               6.
               
               Theism
               (
               as
               it
               stands
               in
               opposition
               to
               Daemonism
               ,
               and
               denotes
               a
               goodness
               in
               God
               )
               with
               Polytheism
               :
               7.
               and
               that
               part
               of
               Theism
               and
               Daemonism
               ,
               together
               with
               Polytheism
               ;
               8.
               or
               with
               Polytheism
               and
               Atheism
               .
            
             
               1.
               
               AS
               when
               the
               one
               chief
               Mind
               or
               soveraign
               Being
               is
               divided
               betwixt
               a
               good
               
               and
               ill
               Nature
               ,
               by
               being
               the
               cause
               of
               ill
               as
               well
               as
               good
               .
            
             
               2.
               
               AS
               when
               there
               is
               
                 not
                 one
              
               ,
               but
               several
               corrupt
               Minds
               that
               govern
               ;
               which
               may
               be
               call'd
               Polydaemonism
               .
            
             
               3.
               
               AS
               when
               Chance
               is
               not
               excluded
               ;
               but
               that
               God
               and
               Chance
               divide
               :
               for
               instance
               ,
               JUPITER
               govern'd
               both
               the
               Gods
               and
               Men
               ,
               but
               could
               not
               prevent
               the
               ill
               fate
               of
               his
               Son
               SARPEDON
               ,
               nor
               the
               growth
               of
               the
               Titans
               ,
               who
               sprung
               not
               from
               him
               ,
               but
               from
               Chance
               ,
               and
               fought
               against
               him
               to
               gain
               the
               Sovereignty
               .
            
             
               4.
               
               AS
               when
               an
               evil
               Daemon
               and
               Chance
               divide
               .
            
             
               5.
               
               AS
               when
               many
               Minds
               and
               Chance
               divide
               .
            
             
               6.
               
               AS
               when
               there
               are
               more
               Minds
               than
               one
               ,
               but
               agreeing
               in
               good
               ,
               and
               with
               one
               and
               the
               same
               will
               and
               reason
               .
            
             
               7.
               
               AS
               when
               there
               is
               〈…〉
               good
               Principle
               ,
               and
               an
               ill
               Principle
               ;
               or
               several
               such
               Principles
               or
               Minds
               ,
               both
               good
               and
               bad
               .
            
             
               8.
               
               AS
               when
               the
               last
               is
               together
               with
               Chance
               .
            
             
               RELIGION
               excludes
               none
               of
               these
               except
               perfect
               Atheism
               .
               Undoubtedly
               perfect
               Daemonists
               there
               are
               in
               Religion
               ;
               because
               we
               know
               whole
               Nations
               that
               worship
               a
               Devil
               or
               Fiend
               ,
               to
               whom
               they
               
               sacrifice
               and
               pray
               ,
               only
               to
               prevent
               the
               mischief
               he
               would
               do
               them
               .
               And
               we
               know
               that
               there
               are
               those
               of
               some
               Religions
               ,
               who
               give
               no
               other
               Idea
               of
               their
               God
               ,
               but
               of
               a
               Being
               arbitrary
               ,
               violent
               ,
               causing
               ill
               ,
               and
               ordaining
               to
               misery
               ;
               which
               is
               a
               Devil
               in
               the
               place
               of
               God.
               
            
             
               NOW
               as
               there
               are
               all
               these
               opinions
               concerning
               a
               God
               ;
               and
               that
               there
               are
               some
               who
               have
               no
               opinion
               at
               all
               ,
               either
               through
               Scepticism
               ,
               and
               a
               doubt
               which
               to
               assent
               to
               ,
               or
               by
               having
               never
               thought
               at
               all
               ,
               so
               as
               to
               be
               influenced
               by
               any
               belief
               in
               Religion
               ,
               or
               any
               opinion
               in
               Philosophy
               as
               to
               this
               matter
               ;
               the
               consideration
               is
               ,
               how
               any
               of
               these
               Opinions
               ,
               or
               this
               of
               having
               no
               constant
               Opinion
               ,
               or
               no
               Opinion
               at
               all
               ,
               dos
               consist
               ,
               or
               is
               inconsistent
               with
               Virtue
               .
            
          
           
             
               SECT
               .
               II.
               
            
             
               BUT
               to
               examin
               now
               concerning
               VIRTUE
               .
               There
               is
               in
               every
               Creature
               a
               certain
               Interest
               or
               Good
               ,
               which
               is
               as
               an
               End
               in
               that
               Creature
               ;
               and
               to
               which
               End
               if
               any
               thing
               either
               of
               his
               Appetites
               ,
               Passions
               or
               Affections
               be
               not
               conducing
               ,
               but
               the
               contrary
               ,
               this
               is
               ill
               to
               him
               :
               and
               
               in
               this
               manner
               he
               is
               ill
               
                 with
                 respect
                 to
                 himself
              
               ;
               as
               he
               is
               said
               to
               be
               ill
               also
               
                 with
                 respect
                 to
                 others
              
               ,
               when
               any
               such
               Appetites
               or
               Passions
               make
               him
               injurious
               to
               them
               .
               And
               if
               ,
               by
               the
               natural
               constitution
               of
               any
               rational
               Creature
               ,
               the
               same
               irregularities
               of
               Appetite
               which
               make
               him
               to
               be
               ill
               towards
               others
               ,
               make
               him
               to
               be
               ill
               also
               as
               to
               himself
               ;
               and
               that
               the
               same
               regularity
               of
               Affections
               which
               makes
               him
               to
               be
               good
               in
               one
               sense
               ,
               makes
               him
               to
               be
               good
               also
               in
               the
               other
               ;
               then
               is
               that
               Goodness
               by
               which
               he
               is
               thus
               useful
               to
               others
               (
               if
               this
               perhaps
               be
               what
               we
               call
               Virtue
               )
               a
               real
               good
               to
               himself
               .
            
             
               WHETHER
               this
               be
               so
               or
               not
               ,
               is
               reserv'd
               to
               be
               consider'd
               afterwards
               .
               Our
               present
               design
               is
               ,
               to
               examin
               separatly
               the
               good
               of
               Virtue
               to
               Society
               .
            
             
               IF
               any
               one
               will
               maintain
               that
               a
               Creature
               well
               constituted
               as
               to
               himself
               ,
               may
               yet
               be
               contrariwise
               towards
               others
               ;
               then
               ,
               notwithstanding
               a
               Creature
               be
               thus
               good
               for
               himself
               ,
               this
               is
               not
               enough
               to
               make
               it
               be
               said
               of
               him
               that
               he
               is
               
                 a
                 good
                 Creature
              
               ;
               unless
               he
               could
               be
               understood
               to
               be
               absolute
               and
               complete
               in
               himself
               ,
               and
               without
               any
               real
               relation
               to
               any
               thing
               in
               the
               Universe
               besides
               .
               For
               if
               there
               be
               any
               where
               in
               nature
               
                 a
                 System
              
               of
               which
               this
               living
               Creature
               must
               be
               consider'd
               as
               a
               part
               ;
               then
               ,
               
               if
               the
               Creature
               be
               to
               carry
               the
               name
               of
               good
               ,
               he
               must
               be
               such
               
                 a
                 part
              
               as
               makes
               to
               the
               good
               of
               that
               System
               or
               Whole
               .
               Now
               if
               there
               be
               any
               thing
               in
               the
               structure
               of
               a
               particular
               Animal
               more
               than
               what
               has
               relation
               to
               himself
               ,
               or
               his
               own
               privat
               System
               or
               Nature
               ,
               and
               by
               which
               he
               has
               an
               absolute
               relation
               to
               some
               other
               thing
               ,
               or
               other
               System
               or
               Nature
               without
               him
               ;
               then
               is
               this
               Animal
               but
               
                 a
                 part
              
               of
               some
               other
               System
               :
               for
               instance
               ,
               if
               an
               Animal
               have
               the
               parts
               of
               a
               Male
               ,
               it
               is
               with
               a
               relation
               to
               the
               Female
               ;
               and
               the
               parts
               both
               of
               the
               Male
               and
               Female
               have
               a
               relation
               to
               another
               thing
               besides
               the
               System
               of
               themselves
               .
               So
               that
               they
               are
               parts
               of
               another
               System
               :
               which
               System
               is
               that
               of
               a
               particular
               species
               of
               living
               Creatures
               that
               have
               some
               one
               
                 common
                 Nature
              
               ,
               or
               are
               provided
               for
               by
               some
               one
               order
               or
               constitution
               of
               things
               subsisting
               together
               ,
               and
               uniting
               to
               that
               end
               ,
               of
               their
               support
               .
            
             
               IN
               the
               same
               manner
               ,
               if
               a
               whole
               species
               of
               Animals
               be
               such
               as
               contribute
               to
               some
               other
               thing
               ;
               and
               that
               their
               Existence
               has
               a
               necessary
               relation
               to
               something
               else
               ,
               or
               to
               the
               existence
               of
               some
               other
               species
               of
               Animals
               ;
               then
               is
               that
               whole
               species
               but
               
                 a
                 part
              
               of
               a
               System
               .
               For
               instance
               ,
               to
               the
               existence
               of
               a
               Spider
               ,
               the
               existence
               of
               such
               Animals
               as
               Flies
               is
               made
               to
               be
               necessary
               :
               so
               that
               the
               Fly
               
               has
               a
               relation
               to
               the
               Spider
               ,
               as
               the
               Web
               of
               the
               Spider
               ,
               and
               the
               Spider
               it self
               have
               relation
               to
               such
               Animals
               as
               Flies
               .
               And
               thus
               ,
               in
               the
               structure
               of
               one
               of
               these
               Animals
               ,
               there
               is
               absolutely
               as
               apparent
               and
               perfect
               a
               regard
               and
               relation
               to
               the
               other
               ,
               as
               in
               the
               system
               of
               our selves
               and
               in
               our
               own
               body
               there
               is
               a
               relation
               of
               parts
               one
               to
               another
               ;
               as
               of
               the
               stomach
               to
               the
               limbs
               :
               or
               ,
               as
               in
               the
               branches
               or
               leaves
               of
               a
               Tree
               ,
               we
               see
               a
               relation
               to
               a
               root
               and
               trunk
               .
               In
               the
               same
               manner
               are
               Flies
               necessary
               to
               the
               existence
               of
               other
               Creatures
               ,
               both
               Fowls
               and
               Fishes
               .
               And
               thus
               are
               other
               species
               or
               kinds
               subservient
               to
               one
               another
               ;
               which
               is
               being
               Parts
               of
               a
               certain
               system
               ,
               according
               to
               which
               the
               nature
               of
               Animals
               is
               disposed
               .
            
             
               SO
               that
               there
               is
               a
               System
               therefore
               of
               all
               Animals
               together
               ;
               an
               
                 animal
                 System
              
               ,
               and
               an
               
                 animal
                 Nature
              
               ,
               or
               a
               Nature
               common
               to
               all
               Animals
               .
            
             
               IN
               the
               same
               manner
               if
               the
               whole
               system
               of
               Animals
               ,
               together
               with
               that
               of
               Vegetables
               ,
               and
               all
               other
               things
               in
               this
               world
               of
               ours
               ;
               that
               is
               to
               say
               ,
               if
               this
               whole
               system
               of
               the
               Earth
               has
               a
               relation
               to
               ,
               or
               a
               dependence
               on
               any
               thing
               else
               whatsoever
               (
               as
               it
               has
               ,
               for
               instance
               ,
               with
               respect
               to
               the
               Sun
               ,
               and
               Planets
               round
               that
               Sun
               )
               then
               is
               the
               Earth
               but
               
               a
               PART
               of
               some
               other
               system
               .
               And
               since
               there
               must
               be
               a
               SYSTEM
               OF
               ALL
               THINGS
               ,
               
                 a
                 universal
                 Nature
              
               ,
               or
               
                 Nature
                 common
                 to
                 the
                 whole
              
               ;
               there
               is
               no
               particular
               being
               or
               system
               which
               must
               not
               be
               either
               good
               or
               ill
               in
               that
               
                 general
                 System
              
               of
               the
               Vniverse
               :
               For
               if
               it
               be
               insignificant
               and
               of
               no
               use
               ,
               it
               is
               a
               fault
               or
               imperfection
               ,
               and
               consequently
               ill
               in
               the
               general
               System
               .
               Therefore
               if
               any
               being
               be
               wholly
               and
               really
               ILL
               ,
               it
               must
               be
               ill
               with
               respect
               to
               the
               universal
               System
               ;
               and
               then
               the
               System
               of
               the
               Universe
               is
               ill
               or
               imperfect
               .
               But
               if
               the
               ill
               of
               one
               privat
               System
               be
               the
               good
               of
               other
               Systems
               ,
               and
               be
               still
               the
               good
               of
               the
               general
               System
               (
               as
               when
               one
               Creature
               lives
               by
               the
               destruction
               of
               another
               ;
               one
               thing
               is
               generated
               from
               the
               corruption
               of
               another
               ;
               or
               one
               planetary
               System
               or
               Vortex
               may
               swallow
               up
               another
               )
               then
               is
               the
               ill
               of
               that
               privat
               System
               no
               ill
               in
               it
               sell
               ;
               more
               than
               the
               pain
               of
               breeding
               teeth
               is
               ill
               in
               a
               System
               or
               Body
               ,
               where
               without
               that
               occasion
               of
               pain
               ,
               the
               body
               would
               suffer
               worse
               by
               being
               defective
               .
               So
               that
               we
               cannot
               say
               of
               any
               Being
               ,
               that
               it
               is
               wholly
               and
               absolutely
               ill
               ,
               unless
               we
               can
               positively
               shew
               and
               ascertain
               it
               ,
               that
               that
               which
               we
               call
               ILL
               is
               not
               GOOD
               in
               some
               other
               System
               ,
               nor
               in
               THE
               WHOLE
               .
            
             
             
               BUT
               if
               any
               intire
               species
               of
               Animals
               be
               destructive
               to
               all
               the
               other
               Species
               ,
               then
               is
               that
               to
               be
               call'd
               an
               ill
               Species
               ,
               as
               being
               of
               ill
               in
               the
               
                 animal
                 Nature
              
               or
               System
               .
               And
               if
               in
               any
               species
               of
               Animals
               (
               as
               in
               Men
               ,
               for
               example
               )
               one
               man
               is
               such
               as
               to
               be
               of
               a
               nature
               pernicious
               to
               the
               rest
               ,
               then
               is
               he
               
                 an
                 ill
                 Man.
              
               
            
             
               BUT
               we
               do
               not
               say
               a
               man
               
                 is
                 an
                 ill
                 man
              
               ,
               because
               he
               has
               the
               Plague-spots
               upon
               him
               ,
               or
               because
               he
               has
               convulsive
               fits
               which
               make
               him
               strike
               and
               wound
               those
               that
               come
               near
               him
               .
               Nor
               do
               we
               say
               a
               man
               is
               a
               good
               man
               ,
               when
               his
               hands
               are
               ty'd
               ,
               which
               hinders
               him
               from
               doing
               the
               harm
               that
               he
               has
               a
               mind
               to
               do
               ,
               or
               (
               which
               is
               near
               the
               same
               )
               when
               he
               abstains
               from
               executing
               his
               ill
               purpose
               ,
               through
               a
               fear
               of
               some
               impending
               punishment
               ,
               or
               through
               an
               allurement
               of
               some
               privat
               pleasure
               or
               advantage
               ,
               which
               draws
               him
               from
               his
               ill
               intention
               .
            
             
               SO
               that
               in
               a
               sensible
               Creature
               ,
               that
               which
               is
               not
               done
               through
               any
               affection
               (
               and
               consequently
               with
               no
               knowledg
               ,
               consciousness
               or
               perception
               at
               all
               )
               makes
               neither
               good
               nor
               ill
               in
               the
               nature
               of
               that
               Creature
               ,
               according
               to
               the
               sense
               we
               speak
               in
               ,
               when
               we
               say
               a
               Creature
               is
               a
               good
               or
               an
               ill
               Creature
               .
               And
               whatever
               is
               done
               either
               of
               good
               or
               ill
               ,
               otherwise
               than
               as
               through
               good
               or
               ill
               affections
               in
               that
               
               Creature
               ,
               it
               is
               in
               the
               nature
               of
               that
               Creature
               neither
               good
               nor
               ill
               ,
               according
               to
               the
               common
               understood
               sense
               of
               a
               good
               or
               ill
               Creature
               ,
               a
               good
               or
               ill
               Man.
               
            
             
               A
               CREATURE
               in
               this
               sense
               is
               only
               good
               therefore
               when
               Good
               or
               Ill
               (
               that
               is
               to
               say
               ,
               a
               Good
               or
               an
               Ill
               to
               his
               System
               ,
               or
               to
               that
               which
               he
               has
               a
               relation
               to
               )
               is
               the
               immediat
               object
               of
               some
               Affection
               moving
               him
               :
               it
               being
               then
               only
               to
               be
               truly
               said
               that
               he
               has
               good
               Affections
               ,
               good
               Inclinations
               or
               Passions
               ,
               a
               good
               Nature
               ,
               or
               a
               good
               Soul.
               
            
             
               FOR
               if
               a
               Creature
               that
               is
               mov'd
               by
               a
               passion
               of
               Hatred
               to
               his
               own
               kind
               ,
               be
               by
               a
               violent
               fear
               of
               something
               hurtful
               to
               himself
               ,
               mov'd
               so
               as
               to
               do
               that
               Good
               which
               he
               is
               not
               inclined
               to
               ,
               by
               any
               affection
               to
               the
               Good
               it self
               ;
               it
               is
               not
               good
               (
               that
               is
               to
               say
               ,
               good
               as
               above
               )
               which
               is
               the
               object
               of
               the
               affection
               moving
               him
               :
               for
               that
               which
               moves
               him
               is
               no
               affection
               relating
               to
               any
               good
               of
               his
               Species
               ,
               or
               of
               that
               which
               he
               is
               joined
               to
               ,
               or
               is
               a
               part
               of
               :
               and
               therefore
               there
               is
               no
               Goodness
               there
               ;
               that
               is
               ,
               there
               is
               nothing
               which
               takes
               from
               ,
               or
               abates
               any
               thing
               of
               the
               ill
               Nature
               or
               ill
               Disposition
               (
               which
               is
               the
               true
               illness
               of
               the
               Creature
               )
               altho
               the
               effects
               of
               that
               ill
               nature
               or
               ill
               disposition
               be
               accidentally
               prevented
               ,
               or
               that
               
               some
               Good
               come
               accidentally
               to
               be
               wrought
               by
               that
               Creature
               ,
               without
               good
               Nature
               ,
               good
               Disposition
               ,
               or
               good
               Intention
               .
            
             
               IF
               there
               be
               any
               affection
               towards
               privat
               Good
               ,
               which
               is
               for
               the
               good
               of
               the
               Species
               in
               general
               that
               every
               individual
               should
               have
               ,
               this
               cannot
               be
               other
               than
               a
               good
               Affection
               ;
               〈…〉
               it
               be
               not
               for
               such
               affection
               as
               this
               ,
               that
               a
               Creature
               is
               commonly
               called
               good
               .
            
             
               IF
               there
               be
               any
               affection
               towards
               privat
               Good
               which
               is
               not
               really
               consistent
               with
               such
               privat
               Good
               or
               Happiness
               ;
               this
               ,
               as
               being
               hurtful
               to
               the
               Creature
               ,
               and
               being
               superfluous
               ,
               and
               such
               as
               must
               detract
               from
               ,
               anticipate
               ,
               or
               prevent
               the
               other
               good
               affections
               ,
               is
               vitious
               and
               ill
               .
            
             
               IF
               there
               be
               any
               affection
               towards
               privat
               or
               self-good
               which
               is
               consistent
               altogether
               with
               real
               privat
               Good
               or
               Happiness
               ,
               but
               is
               inconsistent
               with
               that
               of
               the
               other
               kind
               ,
               the
               public
               Good
               or
               good
               of
               the
               Species
               (
               which
               whether
               a
               thing
               possible
               to
               be
               suppos'd
               or
               no
               ,
               will
               be
               afterwards
               consider'd
               )
               this
               must
               be
               ill
               and
               vitious
               in
               the
               common
               sense
               of
               Illness
               and
               Vice
               ;
               for
               altho
               profitable
               to
               the
               particular
               Creature
               ,
               it
               is
               injurious
               to
               the
               Society
               or
               Whole
               .
               If
               the
               Affection
               ,
               by
               being
               only
               
                 in
                 a
                 moderate
                 degree
              
               ,
               be
               agreeable
               to
               the
               
               other
               general
               Good
               ;
               but
               by
               being
               immoderate
               ,
               is
               the
               contrary
               ;
               then
               is
               the
               immoderate
               degree
               of
               this
               affection
               vitious
               ,
               but
               not
               
                 the
                 moderate
              
               .
               And
               thus
               ,
               if
               there
               be
               any
               thing
               which
               is
               the
               occasion
               of
               a
               more
               than
               ordinary
               self-concernment
               or
               regard
               to
               separat
               and
               privat
               Good
               ,
               or
               of
               an
               over-great
               extension
               of
               the
               appetite
               〈…〉
               attention
               of
               the
               Mind
               towards
               what
               is
               merely
               of
               self-good
               ,
               or
               reputed
               self-good
               ;
               this
               ,
               as
               being
               detracting
               from
               the
               affections
               towards
               other
               Good
               ,
               and
               inconsistent
               with
               just
               and
               equal
               concern
               for
               the
               Species
               ,
               or
               towards
               public
               Good
               ,
               must
               necessarily
               be
               ill
               and
               vitious
               :
               and
               this
               is
               what
               is
               called
               selfishness
               .
            
             
               NOW
               ,
               if
               there
               be
               any
               affection
               towards
               self-good
               ,
               or
               towards
               pleasure
               ,
               which
               is
               in
               it self
               contributing
               to
               the
               other
               good
               ,
               that
               of
               the
               Species
               or
               System
               ;
               then
               is
               that
               affection
               so
               far
               good
               ,
               as
               that
               it
               is
               absolutely
               necessary
               in
               order
               to
               constitute
               a
               Creature
               good
               .
            
             
               FOR
               if
               the
               want
               of
               such
               an
               affection
               (
               as
               for
               instance
               ,
               of
               that
               towards
               Self-preservation
               ,
               or
               towards
               Generation
               )
               be
               of
               injury
               to
               the
               Species
               or
               System
               ;
               then
               is
               it
               vitious
               in
               some
               degree
               to
               want
               those
               affections
               ,
               or
               to
               have
               such
               as
               are
               contrary
               :
               as
               no
               body
               would
               doubt
               to
               pronounce
               ,
               if
               they
               saw
               a
               man
               who
               minded
               
               not
               any
               precipices
               that
               lay
               in
               his
               way
               ,
               or
               who
               had
               a
               disposition
               that
               rendred
               him
               averse
               to
               any
               commerce
               with
               Woman-kind
               ,
               and
               of
               consequence
               unfitted
               him
               through
               
                 illness
                 of
                 Temper
              
               (
               and
               not
               merely
               through
               a
               defect
               of
               Constitution
               )
               for
               the
               propagation
               of
               his
               Species
               or
               Kind
               .
            
             
               SO
               that
               the
               affection
               to
               self-good
               or
               privat
               good
               ,
               may
               be
               a
               good
               affection
               or
               an
               ill
               affection
               .
               For
               if
               the
               affection
               towards
               self-good
               be
               too
               strong
               (
               as
               for
               instance
               ,
               
                 the
                 love
                 of
                 Life
              
               ,
               which
               by
               being
               over-great
               ,
               unfits
               a
               Creature
               for
               any
               generous
               Act
               ,
               and
               hinders
               him
               in
               the
               doing
               his
               PART
               )
               then
               is
               it
               vitious
               ;
               and
               if
               vitious
               ,
               the
               Creature
               that
               is
               mov'd
               and
               acted
               by
               that
               ,
               is
               vitiously
               mov'd
               ,
               and
               can
               never
               be
               otherwise
               than
               vitious
               in
               some
               degree
               ,
               whilst
               mov'd
               by
               that
               vitious
               affection
               .
               Therefore
               ,
               if
               through
               such
               an
               over-great
               love
               of
               Life
               and
               Being
               ,
               a
               Creature
               be
               accidentally
               induc'd
               or
               engag'd
               to
               do
               a
               good
               thing
               ,
               or
               several
               good
               things
               (
               as
               he
               might
               be
               upon
               the
               same
               terms
               induc'd
               to
               do
               ill
               )
               he
               is
               not
               any
               more
               a
               good
               or
               a
               virtuous
               Creature
               for
               this
               good
               he
               dos
               ,
               than
               a
               man
               is
               so
               much
               more
               a
               good
               man
               for
               pleading
               a
               just
               Cause
               which
               he
               is
               hired
               to
               ,
               or
               for
               fighting
               in
               a
               good
               Cause
               against
               a
               Tyrant
               whom
               he
               happens
               to
               have
               a
               privat
               
               quarrel
               with
               ,
               and
               whom
               he
               fears
               or
               hates
               on
               that
               account
               only
               .
            
             
               WHATSOEVER
               therefore
               is
               done
               that
               happens
               to
               be
               of
               good
               to
               the
               Species
               ,
               or
               to
               the
               System
               as
               above
               ,
               through
               this
               affection
               towards
               self-good
               ,
               or
               separat
               privat
               Good
               ,
               dos
               not
               imply
               any
               more
               Goodness
               in
               the
               Creature
               than
               as
               the
               affection
               is
               good
               .
               And
               if
               that
               affection
               in
               it self
               be
               not
               to
               be
               stiled
               a
               good
               or
               virtuous
               Affection
               ;
               whatsoever
               happens
               through
               it
               ,
               is
               not
               Goodness
               nor
               Virtue
               ,
               nor
               the
               Creature
               any
               more
               a
               virtuous
               or
               good
               Creature
               :
               but
               let
               him
               do
               whatsoever
               Good
               ,
               if
               it
               be
               only
               that
               vitious
               affection
               of
               exorbitant
               selfishness
               ,
               or
               an
               excessively
               extended
               Appetite
               towards
               Self-good
               ,
               which
               moves
               him
               ;
               and
               that
               there
               be
               wanting
               therefore
               to
               move
               him
               any
               good
               affection
               ,
               such
               as
               ought
               of
               right
               to
               do
               it
               ;
               the
               Creature
               is
               in
               it self
               still
               vitious
               ,
               and
               will
               always
               be
               so
               in
               some
               degree
               ,
               whilst
               the
               passion
               towards
               Self-good
               ,
               tho
               ever
               so
               moderate
               and
               reasonable
               ,
               is
               in
               any
               degree
               his
               motive
               in
               the
               doing
               that
               which
               a
               natural
               affection
               to
               his
               kind
               should
               have
               mov'd
               him
               to
               ;
               but
               ,
               which
               natural
               Affection
               is
               wanting
               in
               him
               ,
               or
               so
               weakly
               implanted
               as
               to
               be
               insufficient
               to
               move
               him
               without
               help
               from
               the
               other
               .
            
             
             
               NOR
               indeed
               can
               there
               be
               any
               goodness
               till
               it
               comes
               to
               be
               a
               part
               of
               the
               natural
               Temper
               of
               a
               Creature
               ,
               such
               a
               one
               as
               is
               mov'd
               by
               affections
               ,
               to
               be
               carri'd
               by
               some
               immediate
               affection
               ,
               directly
               and
               not
               consequentially
               or
               
                 by
                 accident
              
               ,
               to
               Good
               or
               against
               Ill
               :
               that
               is
               to
               say
               ,
               till
               some
               Good
               or
               Ill
               (
               which
               is
               a
               Good
               or
               an
               Ill
               as
               above
               )
               come
               to
               be
               the
               object
               of
               his
               affection
               ,
               either
               as
               towards
               it
               ,
               or
               against
               it
               ;
               and
               that
               such
               affection
               become
               part
               of
               his
               natural
               Temper
               :
               for
               in
               the
               instance
               of
               Fear
               beforemention'd
               ,
               where
               through
               fear
               a
               Creature
               hating
               his
               own
               Kind
               ,
               is
               kept
               from
               hurting
               them
               ,
               or
               is
               even
               induced
               to
               do
               them
               good
               ;
               in
               this
               case
               the
               fear
               of
               self-ill
               or
               privat
               ill
               ,
               or
               love
               of
               self-good
               or
               privat
               good
               ,
               is
               part
               of
               the
               natural
               Temper
               :
               but
               the
               fear
               or
               abhorrence
               of
               other
               Ill
               ,
               or
               love
               of
               other
               Good
               (
               which
               is
               requisit
               in
               a
               good
               Creature
               )
               is
               no
               part
               of
               the
               natural
               Temper
               ,
               but
               far
               the
               contrary
               .
               So
               ,
               let
               the
               Creature
               act
               how
               it
               will
               ,
               or
               whatever
               way
               it
               is
               casually
               mov'd
               by
               those
               affections
               which
               regard
               merely
               privat
               or
               separat
               Good
               or
               Ill
               ;
               it
               will
               not
               have
               any
               thing
               more
               of
               true
               goodness
               on
               that
               account
               ,
               but
               will
               be
               still
               vitious
               and
               depraved
               ,
               unless
               the
               natural
               Temper
               come
               about
               ,
               and
               the
               nature
               of
               its
               Affections
               change
               .
            
             
             
               FOR
               instance
               ,
               if
               a
               Creature
               naturally
               fierce
               and
               cruel
               ,
               lose
               that
               fierceness
               ,
               and
               is
               made
               tame
               ,
               gentle
               and
               treatable
               ;
               then
               is
               his
               natural
               Temper
               chang'd
               .
               Suppose
               now
               that
               the
               Creature
               has
               indeed
               a
               tame
               ,
               gentle
               and
               mild
               Carriage
               ,
               but
               that
               it
               proceeds
               only
               from
               the
               fear
               of
               his
               Keeper
               ;
               which
               if
               set
               aside
               ,
               his
               other
               Passion
               instantly
               breaks
               out
               ;
               then
               is
               that
               mildness
               not
               his
               natural
               Temper
               :
               but
               his
               natural
               Temper
               is
               what
               it
               was
               ,
               and
               the
               Creature
               still
               as
               ill
               a
               Creature
               in
               its
               own
               nature
               .
            
             
               SUPPOSE
               on
               the
               other
               side
               ,
               that
               a
               Creature
               be
               naturally
               inclin'd
               towards
               the
               preservation
               of
               its
               young
               ;
               but
               that
               the
               terror
               of
               the
               Hunters
               ,
               or
               of
               an
               Enemy
               in
               some
               extraordinary
               case
               ,
               cause
               it
               to
               abandon
               them
               :
               in
               this
               case
               the
               Temper
               of
               the
               Creature
               remains
               still
               what
               it
               was
               ,
               and
               is
               not
               prejudic'd
               or
               impair'd
               ,
               tho
               hindred
               from
               operating
               by
               a
               strong
               Passion
               suspending
               it
               for
               the
               time
               .
               But
               if
               by
               any
               operation
               of
               outward
               things
               ,
               or
               by
               any
               thing
               from
               within
               ,
               that
               Passion
               or
               Affection
               towards
               the
               young
               comes
               to
               grow
               weaker
               ,
               so
               that
               other
               Passions
               may
               more
               easily
               prevail
               over
               it
               ;
               then
               is
               the
               natural
               Temper
               chang'd
               in
               some
               degree
               ,
               and
               the
               Creature
               not
               so
               good
               a
               Creature
               .
            
             
             
               NOTHING
               therefore
               being
               properly
               either
               goodness
               or
               illness
               in
               a
               Creature
               ,
               but
               what
               is
               from
               his
               natural
               Temper
               (
               or
               from
               those
               Passions
               or
               Affections
               which
               constitute
               natural
               Temper
               )
               as
               it
               respects
               that
               Good
               or
               Ill
               of
               his
               Kind
               or
               Species
               ;
               a
               good
               Creature
               or
               a
               good
               Man
               in
               such
               a
               one
               as
               by
               his
               Affections
               or
               natural
               Temper
               ,
               is
               carried
               
                 primarily
                 and
                 immediately
              
               ,
               and
               not
               
                 secondarily
                 and
                 accidentally
              
               ,
               to
               Good
               and
               against
               Ill
               ;
               and
               an
               ill
               Man
               the
               contrary
               :
               who
               is
               wanting
               in
               right
               Affections
               of
               force
               enough
               to
               carry
               him
               towards
               Good
               ,
               and
               bear
               him
               out
               against
               Ill
               ,
               or
               who
               is
               carried
               by
               his
               natural
               Affections
               just
               contrarywise
               ;
               to
               Ill
               ,
               and
               against
               Good.
               
            
             
               IF
               the
               natural
               Temper
               be
               vitious
               ,
               the
               man
               is
               vitious
               in
               the
               same
               degree
               :
               and
               so
               if
               the
               natural
               Temper
               be
               good
               ,
               he
               is
               in
               the
               same
               degree
               good
               .
            
             
               IF
               a
               man
               be
               by
               his
               natural
               Temper
               just
               ,
               equitable
               ,
               kind
               ;
               but
               that
               his
               natural
               Temper
               towards
               Ambition
               fights
               against
               his
               other
               Temper
               ,
               but
               not
               so
               as
               to
               conquer
               it
               ;
               in
               this
               case
               he
               is
               good
               still
               
                 by
                 natural
                 Temper
              
               ;
               the
               better
               natural
               Temper
               being
               that
               which
               is
               prevalent
               in
               him
               ,
               and
               has
               the
               mastery
               .
            
             
               WHEN
               in
               the
               general
               ,
               all
               the
               Affections
               or
               Passions
               are
               suted
               to
               the
               Good
               that
               we
               have
               spoke
               of
               (
               the
               good
               of
               the
               
               System
               to
               which
               man
               relates
               )
               then
               is
               the
               natural
               Temper
               ,
               and
               consequently
               the
               man
               ,
               chiefly
               good
               .
               If
               any
               such
               Passion
               or
               Affection
               be
               wanting
               ,
               or
               any
               Passion
               or
               Affection
               be
               redundant
               and
               over
               and
               above
               ,
               or
               too
               little
               and
               weak
               ,
               or
               repugnant
               ,
               or
               any
               way
               such
               as
               to
               be
               unconsonant
               to
               that
               good
               ,
               and
               disserviceable
               and
               contrary
               to
               that
               end
               ;
               then
               is
               it
               vitious
               .
            
             
               I
               NEED
               not
               instance
               in
               Rage
               ,
               Revengefulness
               ,
               and
               other
               such
               (
               where
               it
               is
               so
               obvious
               )
               to
               shew
               how
               they
               are
               ill
               ,
               and
               constitute
               an
               ill
               Creature
               :
               but
               even
               in
               Kindness
               and
               Love
               ,
               tho
               rightly
               plac'd
               ,
               and
               towards
               a
               proper
               object
               (
               as
               when
               it
               is
               that
               sort
               of
               love
               of
               a
               Creature
               to
               its
               young
               )
               if
               it
               be
               immoderate
               and
               beyond
               a
               certain
               degree
               ,
               it
               is
               vitious
               .
               On
               the
               other
               side
               ,
               not
               to
               have
               it
               at
               all
               ,
               or
               not
               to
               have
               it
               
                 to
                 a
                 certain
                 degree
              
               ,
               is
               a
               Vice
               in
               the
               Temper
               :
               and
               not
               to
               have
               it
               at
               all
               towards
               this
               object
               ,
               but
               to
               
                 some
                 other
              
               which
               is
               improper
               (
               as
               when
               a
               fantastical
               Woman
               is
               fonder
               of
               a
               Toy
               ,
               or
               of
               some
               tame
               Animal
               ,
               than
               of
               her
               Child
               )
               this
               is
               a
               double
               Vice.
               But
               where
               the
               good
               Passion
               is
               too
               intense
               and
               eager
               ,
               as
               where
               love
               to
               the
               young
               ,
               or
               pity
               is
               in
               that
               degree
               ;
               it
               is
               both
               hurtful
               to
               the
               Creature
               ,
               and
               disserviceable
               to
               that
               end
               it
               carries
               to
               :
               for
               so
               over-fondness
               is
               destructive
               
               to
               the
               young
               ,
               and
               excessive
               pity
               uncapable
               of
               giving
               succor
               .
               Thus
               the
               excess
               of
               motherly
               Love
               is
               a
               
                 vitious
                 fondness
              
               ;
               over
               great
               pity
               ,
               
                 effeminacy
                 and
                 weakness
              
               ;
               over
               great
               concern
               for
               self-preservation
               ,
               
                 meanness
                 and
                 cowardwise
              
               ;
               too
               little
               ,
               rashness
               ;
               and
               none
               at
               all
               ,
               or
               that
               which
               is
               contrary
               (
               viz.
               a
               Passion
               or
               Passions
               inclining
               to
               self-destruction
               )
               
                 a
                 very
                 great
                 depravity
              
               .
            
             
               IN
               a
               Creature
               capable
               of
               forming
               general
               Notions
               of
               things
               ,
               not
               only
               the
               sensible
               things
               that
               offer
               themselves
               to
               the
               sense
               ,
               are
               the
               objects
               of
               the
               Affection
               ;
               but
               the
               very
               actions
               themselves
               ,
               and
               the
               affections
               of
               Pity
               ,
               Charity
               ,
               Kindness
               ,
               Justice
               ,
               and
               so
               their
               contraries
               ,
               being
               brought
               into
               the
               Mind
               by
               reflection
               ,
               become
               Objects
               ;
               as
               even
               that
               very
               thing
               it self
               of
               a
               good
               and
               virtuous
               Life
               ,
               or
               the
               PART
               of
               a
               good
               and
               virtuous
               Creature
               ,
               having
               a
               thorow
               good
               Affection
               ,
               or
               intire
               good
               Affections
               :
               so
               that
               ,
               by
               means
               of
               this
               reflected
               sense
               ,
               there
               arises
               another
               kind
               of
               Affection
               ,
               which
               is
               towards
               the
               very
               Affections
               themselves
               that
               were
               first
               felt
               ,
               and
               are
               now
               the
               subject
               of
               a
               new
               feeling
               ,
               when
               either
               they
               cause
               a
               liking
               or
               aversion
               .
               And
               thus
               the
               several
               Motions
               ,
               Inclinations
               ,
               Passions
               ,
               Dispositions
               ,
               and
               consequent
               Carriage
               and
               Behavior
               of
               Creatures
               in
               the
               
               various
               parts
               of
               Life
               ,
               being
               in
               several
               scenes
               represented
               to
               the
               Mind
               ,
               which
               readily
               discerns
               the
               good
               and
               the
               ill
               towards
               the
               Species
               or
               Public
               ;
               it
               proves
               afterwards
               a
               new
               work
               for
               the
               Affection
               ,
               either
               virtuously
               and
               soundly
               to
               incline
               to
               ,
               and
               affect
               what
               is
               just
               and
               right
               ,
               and
               disaffect
               what
               is
               contrary
               ;
               or
               ,
               vitiously
               and
               corruptly
               to
               affect
               what
               is
               ill
               ,
               and
               disregard
               or
               hate
               what
               is
               worthy
               and
               good
               .
            
             
               AND
               in
               this
               case
               alone
               it
               is
               that
               we
               call
               any
               Creature
               virtuous
               ,
               when
               it
               can
               have
               a
               notion
               of
               Good
               ,
               and
               can
               make
               Goodness
               and
               Illness
               an
               object
               ,
               or
               have
               the
               speculation
               or
               science
               of
               what
               is
               morally
               good
               and
               ill
               ,
               of
               what
               is
               admirable
               or
               blameable
               ,
               right
               or
               wrong
               :
               for
               tho
               we
               may
               call
               a
               Horse
               
                 a
                 vitious
              
               Horse
               ;
               and
               so
               in
               the
               case
               of
               other
               Animals
               and
               things
               (
               as
               a
               vitious
               Medicin
               ,
               a
               vitious
               Stomach
               )
               yet
               we
               never
               say
               of
               a
               good
               Horse
               ,
               or
               even
               of
               an
               Idiot
               or
               Changeling
               ,
               tho
               ever
               so
               well
               natur'd
               and
               good
               ,
               that
               he
               is
               virtuous
               .
            
             
               SO
               that
               if
               a
               Creature
               be
               generous
               ,
               kind
               ,
               constant
               ,
               compassionate
               ;
               yet
               if
               he
               cannot
               reflect
               on
               what
               he
               dos
               ,
               nor
               approve
               of
               what
               he
               dos
               or
               sees
               others
               do
               ,
               by
               observing
               what
               that
               thing
               is
               that
               is
               generous
               ,
               just
               ,
               or
               honest
               ;
               and
               making
               that
               idea
               or
               conception
               of
               Goodness
               ,
               or
               
               a
               good
               Action
               done
               through
               good
               Affection
               ,
               to
               be
               an
               object
               of
               his
               Affection
               ,
               he
               has
               not
               the
               name
               of
               being
               virtuous
               :
               for
               thus
               ,
               and
               no
               otherwise
               ,
               he
               is
               capable
               of
               having
               a
               
                 sense
                 ,
                 in
                 any
                 kind
                 ,
                 of
                 what
                 is
                 right
                 or
                 wrong
              
               ;
               that
               is
               to
               say
               ,
               of
               what
               is
               done
               through
               just
               ,
               equal
               ,
               and
               good
               Affection
               ,
               or
               what
               is
               not
               so
               .
            
             
               IF
               any
               thing
               be
               done
               through
               an
               Affection
               which
               is
               not
               just
               ,
               equal
               ,
               and
               universally
               conducing
               to
               the
               good
               of
               the
               Species
               or
               System
               to
               which
               man
               belongs
               ;
               this
               is
               certainly
               of
               the
               nature
               of
               wrong
               .
               If
               the
               Affection
               be
               equal
               ,
               sound
               ,
               and
               good
               ,
               and
               the
               subject
               of
               the
               Affection
               such
               as
               may
               with
               advantage
               to
               Society
               be
               ever
               in
               the
               same
               manner
               prosecuted
               or
               affected
               ;
               this
               cannot
               but
               be
               right
               .
               For
               ,
               Wrong
               is
               not
               barely
               such
               action
               as
               is
               the
               cause
               of
               harm
               (
               for
               thus
               a
               Son
               striking
               to
               kill
               an
               enemy
               ,
               but
               killing
               with
               that
               blow
               his
               Father
               ,
               would
               do
               wrong
               ,
               which
               is
               not
               so
               )
               but
               that
               which
               is
               done
               through
               insufficient
               or
               unequal
               Affection
               (
               as
               when
               a
               Son
               has
               no
               concern
               for
               the
               safety
               of
               a
               Father
               ,
               or
               prefers
               the
               safety
               of
               an
               indifferent
               person
               to
               the
               safety
               of
               his
               Father
               )
               this
               is
               of
               the
               nature
               of
               Wrong
               .
            
             
               BY
               
                 unequal
                 Affection
              
               is
               meant
               Affection
               unproportionably
               or
               unequally
               applied
               ,
               not
               towards
               the
               Object
               as
               it
               always
               
               actually
               exists
               or
               is
               (
               for
               then
               the
               running
               to
               save
               a
               Father
               in
               distress
               ,
               but
               taking
               a
               wrong
               man
               for
               him
               ,
               would
               be
               unequal
               Affection
               ,
               and
               consequently
               wrong
               )
               but
               towards
               the
               Objects
               or
               Object
               ,
               as
               it
               appears
               to
               be
               ,
               as
               it
               is
               the
               Object
               of
               the
               Mind
               ,
               and
               as
               represented
               by
               the
               Senses
               .
               For
               in
               this
               instance
               last
               mentioned
               ,
               the
               Affection
               was
               ,
               according
               to
               this
               meaning
               ,
               rightly
               applied
               to
               the
               Object
               ;
               so
               that
               the
               Affection
               was
               not
               unjust
               ,
               but
               equal
               and
               right
               ,
               tho
               the
               Sight
               perhaps
               were
               ill
               ;
               and
               that
               it
               were
               a
               purblind
               man
               who
               thus
               mistook
               a
               Stranger
               for
               his
               Father
               .
            
             
               NEITHER
               can
               any
               weakness
               or
               imperfection
               of
               this
               sort
               create
               wrong
               ,
               as
               occasioning
               the
               unequal
               application
               ,
               abuse
               or
               prostitution
               of
               the
               Affection
               ,
               so
               long
               as
               the
               Object
               ,
               in
               the
               manner
               that
               it
               is
               taken
               or
               apprehended
               ,
               is
               neither
               absurd
               nor
               improper
               ,
               but
               sutable
               to
               ,
               and
               worthy
               of
               the
               Affection
               or
               degree
               of
               Affection
               applied
               to
               it
               :
               for
               if
               it
               be
               possible
               to
               suppose
               a
               rational
               Creature
               who
               has
               an
               intire
               and
               forcible
               Affection
               towards
               Right
               and
               Good
               ,
               and
               who
               never
               fails
               in
               a
               just
               and
               right
               degree
               of
               Affection
               towards
               every
               Object
               presenting
               it self
               ,
               but
               that
               his
               Memory
               or
               Parts
               fail
               him
               ;
               and
               that
               the
               Objects
               are
               through
               the
               Senses
               ,
               as
               through
               ill
               Glasses
               ,
               falsly
               conveyed
               
               and
               represented
               to
               him
               ,
               not
               as
               they
               are
               actually
               ,
               but
               after
               a
               different
               manner
               ;
               the
               person
               thus
               failing
               ,
               since
               his
               failure
               is
               not
               in
               the
               Affection
               ,
               but
               elsewhere
               ,
               is
               only
               vitious
               where
               his
               defect
               is
               ;
               that
               is
               to
               say
               ,
               in
               his
               Senses
               (
               as
               in
               his
               Hearing
               ,
               Seeing
               ,
               &c.
               )
               or
               in
               his
               Memory
               :
               but
               it
               being
               not
               for
               ill
               Memory
               ,
               or
               ill
               Organs
               of
               Sense
               that
               a
               man
               is
               called
               vitious
               ,
               this
               is
               not
               Vitiousness
               or
               Wrongfulness
               in
               one
               thus
               defective
               .
            
             
               BUT
               as
               the
               extravagance
               of
               Opinion
               and
               Belief
               is
               such
               ,
               that
               in
               some
               Countries
               we
               have
               known
               that
               even
               Monkeys
               ,
               Cats
               ,
               Crocodiles
               ,
               and
               such
               like
               Animals
               ,
               have
               bin
               held
               for
               Deities
               ;
               should
               it
               appear
               to
               any
               one
               of
               the
               Religion
               and
               Faith
               of
               that
               Country
               ,
               that
               to
               save
               such
               a
               Creature
               as
               a
               Cat
               ,
               before
               a
               Parent
               ,
               was
               Right
               ;
               and
               that
               the
               Cat
               deserved
               the
               greater
               affection
               of
               the
               two
               ;
               this
               would
               be
               wrong
               ,
               notwithstanding
               the
               appearance
               of
               the
               thing
               ,
               or
               any
               appearance
               or
               belief
               in
               the
               World.
               
            
             
               SO
               that
               whatsoever
               is
               the
               cause
               of
               the
               misconception
               or
               misapprehension
               of
               the
               worth
               or
               value
               of
               any
               Object
               ,
               so
               as
               to
               raise
               an
               affection
               or
               degree
               of
               affection
               towards
               it
               ,
               such
               as
               ought
               not
               to
               be
               ;
               this
               must
               be
               the
               occasion
               of
               Wrong
               ,
               as
               it
               is
               the
               occasion
               of
               an
               inequality
               or
               disproportion
               in
               the
               affection
               towards
               the
               
               Object
               represented
               or
               appearing
               .
               For
               thus
               he
               who
               affects
               or
               loves
               a
               man
               for
               the
               sake
               of
               something
               which
               is
               reputed
               honorable
               ,
               but
               which
               is
               in
               reality
               vitious
               ,
               is
               himself
               vitious
               and
               ill
               :
               as
               when
               an
               ambitious
               Man
               ,
               by
               the
               fame
               of
               his
               high
               Attempts
               ;
               a
               Robber
               or
               a
               Pyrat
               by
               his
               boasted
               Enterprizes
               ,
               raises
               in
               any
               others
               an
               esteem
               and
               admiration
               of
               himself
               ,
               and
               of
               that
               immoral
               and
               inhuman
               Character
               which
               deserves
               abhorrence
               .
               But
               on
               the
               other
               side
               ,
               he
               who
               loves
               and
               esteems
               another
               ,
               as
               believing
               him
               to
               have
               that
               Virtue
               which
               he
               has
               not
               ,
               but
               only
               counterfeits
               ,
               is
               not
               on
               this
               account
               wrongful
               ,
               vitious
               ,
               or
               corrupt
               .
            
             
               SO
               that
               a
               mistake
               
                 in
                 fact
              
               (
               where
               there
               is
               due
               advertency
               )
               being
               no
               cause
               of
               ,
               nor
               any
               ways
               implying
               ill
               Affection
               ,
               can
               be
               no
               cause
               of
               Wrong
               .
               But
               whatsoever
               is
               a
               mistake
               
                 of
                 Right
              
               (
               that
               is
               to
               say
               ,
               of
               the
               worth
               of
               the
               Object
               represented
               )
               this
               being
               the
               cause
               of
               unequal
               or
               unproportioned
               Affection
               ,
               is
               the
               cause
               of
               Wrong
               .
            
             
               BUT
               as
               there
               are
               many
               occasions
               where
               the
               matter
               of
               Right
               (
               that
               is
               to
               say
               ,
               the
               worth
               of
               the
               Object
               represented
               )
               may
               even
               to
               the
               most
               discerning
               part
               of
               Mankind
               appear
               difficult
               and
               of
               doubtful
               decision
               (
               as
               when
               a
               man
               amongst
               several
               Relations
               or
               Friends
               about
               to
               perish
               ,
               
               doubts
               whom
               he
               shall
               first
               succor
               )
               it
               is
               certain
               that
               the
               very
               least
               mistake
               in
               this
               way
               ,
               the
               least
               wrong
               preference
               ,
               tho
               in
               a
               matter
               the
               most
               intricate
               ,
               is
               in
               strictness
               of
               speaking
               an
               Injustice
               or
               Wrong
               :
               yet
               however
               ,
               as
               to
               that
               name
               or
               appellation
               of
               a
               
                 worthy
                 or
                 good
                 Man
              
               ,
               or
               
                 Man
                 of
                 Integrity
              
               ,
               it
               is
               not
               the
               very
               least
               error
               of
               this
               sort
               ,
               or
               the
               slightest
               inequality
               or
               disproportion
               of
               the
               Affection
               ,
               through
               a
               mistake
               of
               Judgment
               ,
               which
               takes
               away
               that
               denomination
               ,
               and
               makes
               a
               Man
               to
               be
               esteemed
               a
               vitious
               or
               ill
               Man
               ,
               whilst
               the
               Aim
               and
               Intention
               is
               still
               good
               ,
               and
               the
               Affection
               strong
               and
               of
               full
               force
               towards
               public
               Good
               ,
               Justice
               and
               Equity
               .
               Tho
               on
               the
               other
               side
               ,
               where
               this
               good
               Aim
               is
               ever
               so
               much
               ;
               and
               where
               the
               Affection
               towards
               Right
               is
               ever
               so
               strong
               ;
               yet
               if
               through
               Superstition
               or
               strange
               Custom
               and
               Vogue
               ,
               or
               through
               any
               wildness
               or
               extravagancy
               of
               Opinion
               ,
               there
               come
               to
               be
               very
               gross
               mistakes
               in
               the
               assignment
               or
               application
               of
               the
               Affection
               (
               as
               when
               human
               Sacrifices
               or
               Bestiality
               are
               practised
               as
               worthy
               and
               right
               )
               this
               cannot
               but
               be
               wrong
               and
               vitious
               ;
               and
               must
               denominate
               a
               man
               ill
               :
               and
               the
               same
               when
               the
               Mistakes
               are
               less
               gross
               ;
               but
               so
               complicated
               and
               frequent
               ,
               that
               a
               Creature
               cannot
               well
               live
               in
               a
               natural
               state
               ;
               nor
               
               with
               due
               affections
               ,
               so
               as
               to
               perform
               his
               part
               even
               but
               tolerably
               well
               towards
               his
               Society
               or
               System
               .
            
             
               AND
               thus
               we
               find
               how
               far
               Virtue
               (
               which
               is
               Goodness
               or
               Soundness
               of
               Affection
               in
               a
               rational
               Creature
               )
               depends
               on
               a
               right
               knowlege
               of
               what
               is
               right
               and
               wrong
               ,
               and
               on
               such
               a
               right
               use
               of
               Reason
               as
               may
               give
               ground
               to
               a
               right
               application
               and
               exercise
               of
               the
               Affections
               ;
               that
               nothing
               horrid
               or
               unnatural
               ,
               nothing
               unexemplary
               ,
               nothing
               contrary
               to
               ,
               or
               destructive
               of
               that
               natural
               Affection
               by
               which
               the
               Species
               or
               Society
               is
               upheld
               ,
               may
               on
               any
               account
               or
               principle
               whatsoever
               ,
               through
               any
               notion
               of
               Honor
               ,
               or
               on
               any
               pretence
               of
               good
               to
               Mankind
               ,
               or
               of
               obedience
               to
               supreme
               Powers
               ,
               be
               at
               any
               time
               affected
               or
               prosecuted
               as
               a
               good
               and
               proper
               Object
               of
               inclinable
               Affection
               ,
               Love
               ,
               and
               Esteem
               .
               For
               such
               an
               Affection
               as
               this
               must
               be
               wholly
               vitious
               :
               and
               whatsoever
               is
               acted
               upon
               it
               ,
               can
               be
               no
               other
               than
               Vice
               and
               Immorality
               .
               And
               thus
               if
               there
               be
               any
               thing
               which
               teaches
               men
               either
               Treachery
               ,
               Ingratitude
               ,
               or
               Cruelty
               ,
               tho
               under
               the
               color
               and
               pretence
               of
               Religion
               ,
               or
               of
               any
               present
               or
               future
               good
               to
               Mankind
               or
               Society
               ;
               if
               there
               be
               any
               thing
               which
               teaches
               men
               (
               as
               amongst
               some
               Indians
               )
               that
               to
               torment
               Captives
               of
               
               War
               in
               sport
               ,
               and
               to
               eat
               their
               flesh
               ,
               is
               a
               thing
               very
               plausible
               ;
               or
               that
               to
               eat
               the
               flesh
               of
               Enemies
               ;
               or
               that
               to
               cut
               and
               slash
               themselves
               in
               a
               religious
               Fury
               before
               their
               God
               ;
               or
               to
               commit
               all
               sort
               of
               Bestiality
               ,
               is
               excellent
               or
               lovely
               in
               it self
               ,
               or
               conducing
               to
               his
               particular
               Nation
               or
               Society
               ,
               or
               to
               Society
               in
               general
               ,
               or
               to
               the
               Interest
               or
               Honor
               of
               the
               Deities
               ,
               and
               as
               such
               ,
               praiseworthy
               and
               honorable
               ;
               be
               it
               what
               it
               will
               that
               teaches
               this
               ;
               be
               it
               Custom
               that
               gives
               applause
               ,
               or
               Religion
               that
               gives
               a
               Sanction
               ;
               this
               is
               not
               Virtue
               ,
               nor
               ever
               will
               be
               of
               any
               kind
               ,
               or
               in
               any
               sense
               ;
               but
               is
               still
               horrid
               Depravity
               in
               these
               men
               ,
               notwithstanding
               any
               Custom
               or
               Religion
               of
               their
               Country
               ,
               which
               may
               be
               ill
               and
               vitious
               it self
               ,
               but
               can
               never
               alter
               the
               eternal
               measures
               and
               true
               nature
               of
               Virtue
               .
            
             
               TO
               conclude
               therefore
               ,
               upon
               this
               matter
               ,
               from
               what
               has
               bin
               said
               before
               .
               As
               to
               those
               Creatures
               who
               are
               only
               capable
               of
               being
               moved
               by
               
                 sensible
                 Objects
              
               ;
               they
               can
               only
               be
               either
               GOOD
               
                 or
                 Vitious
              
               (
               for
               we
               cannot
               say
               they
               are
               VIRTUOUS
               
                 or
                 Vitious
              
               )
               as
               those
               sort
               of
               Affections
               stand
               .
               A
               Creature
               on
               the
               other
               hand
               ,
               capable
               of
               framing
               in
               his
               mind
               those
               other
               
                 rational
                 Objects
              
               of
               moral
               Good
               ,
               of
               Justice
               and
               Right
               ,
               of
               what
               is
               generous
               ,
               worthy
               ,
               and
               becoming
               ;
               altho
               his
               other
               Affections
               
               towards
               
                 the
                 sensible
                 Objects
              
               may
               ,
               any
               of
               them
               ,
               remain
               ill
               ;
               yet
               if
               they
               do
               not
               prevail
               over
               him
               ,
               because
               of
               his
               good
               Affections
               to
               the
               other
               sort
               (
               that
               is
               to
               say
               ,
               to
               Goodness
               and
               Virtue
               ,
               as
               they
               are
               
                 Objects
                 of
                 his
                 Reason
              
               )
               then
               is
               his
               natural
               Temper
               good
               in
               the
               main
               ;
               and
               the
               Person
               esteem'd-virtuous
               by
               all
               people
               ,
               according
               to
               that
               natural
               Temper
               which
               is
               the
               Test
               still
               ,
               and
               by
               which
               every
               thing
               of
               Goodness
               or
               Virtue
               is
               measur'd
               .
            
             
               NOW
               ,
               if
               by
               natural
               Temper
               any
               one
               is
               passionate
               ,
               angry
               ,
               fearful
               ,
               amorous
               ,
               or
               the
               like
               ;
               but
               that
               he
               resists
               these
               Passions
               ,
               and
               keeps
               to
               Virtue
               ,
               notwithstanding
               all
               their
               impression
               and
               force
               ,
               we
               say
               commonly
               in
               this
               case
               ,
               
                 that
                 the
                 Virtue
                 is
                 so
                 much
                 the
                 greater
                 :
              
               and
               we
               say
               well
               .
               Tho
               if
               that
               which
               keeps
               the
               Person
               virtuous
               ,
               in
               opposition
               to
               these
               Dispositions
               ,
               be
               no
               good
               Affection
               elsewhere
               in
               the
               Temper
               towards
               Goodness
               or
               Virtue
               ;
               but
               that
               it
               be
               only
               some
               Affection
               towards
               privat
               good
               or
               self-good
               (
               as
               hope
               of
               Reward
               ,
               or
               dread
               of
               Punishment
               )
               then
               is
               this
               not
               so
               much
               as
               any
               Virtue
               at
               all
               ,
               as
               has
               bin
               shewn
               before
               .
               But
               this
               still
               is
               evident
               ,
               that
               if
               an
               angry
               Temper
               bears
               ,
               or
               an
               amorous
               one
               refrains
               ,
               so
               as
               that
               nothing
               of
               Severity
               ,
               nor
               any
               Action
               immodest
               or
               irregular
               can
               be
               drawn
               or
               forc'd
               from
               such
               a
               one
               ,
               
               thus
               strongly
               tempted
               ;
               we
               applaud
               the
               Virtue
               of
               the
               Person
               ,
               above
               what
               we
               should
               do
               ,
               if
               he
               were
               free
               of
               this
               Temptation
               and
               these
               Propensities
               :
               tho
               ,
               at
               the
               same
               time
               ,
               there
               is
               no
               body
               will
               say
               that
               a
               propensity
               to
               Vice
               can
               be
               any
               way
               understood
               to
               be
               an
               addition
               to
               Virtue
               ,
               or
               helping
               to
               complete
               a
               virtuous
               Character
               .
               But
               thus
               it
               is
               .
               If
               there
               be
               any
               part
               of
               the
               natural
               Temper
               in
               which
               ill
               Passions
               or
               Affections
               are
               stir'd
               ,
               and
               which
               is
               consequently
               vitious
               ;
               but
               that
               in
               another
               part
               of
               the
               natural
               Temper
               the
               Affections
               are
               so
               vastly
               forcible
               towards
               Good
               ;
               and
               that
               the
               sentiments
               of
               Right
               and
               Wrong
               ,
               of
               a
               virtuous
               Life
               ,
               and
               of
               Integrity
               ,
               are
               so
               strongly
               fixed
               ,
               as
               to
               master
               these
               other
               Attempts
               ,
               of
               a
               contrary
               vitious
               Temper
               ;
               then
               is
               this
               the
               greatest
               proof
               imaginable
               ,
               how
               strong
               the
               principle
               of
               Virtue
               is
               in
               such
               a
               person
               ,
               and
               how
               much
               a
               thorow
               good
               Affection
               toward
               Good
               and
               Right
               (
               which
               is
               the
               true
               principle
               of
               Virtue
               )
               is
               strongly
               fixed
               in
               and
               possessed
               of
               the
               natural
               Temper
               .
               Whereas
               if
               there
               be
               no
               such
               ill
               Passions
               stirring
               in
               the
               natural
               Temper
               ,
               a
               person
               may
               be
               much
               more
               cheaply
               virtuous
               ;
               and
               may
               live
               virtuously
               without
               ▪
               having
               so
               much
               of
               a
               virtuous
               principle
               as
               this
               other
               .
               But
               if
               this
               other
               ,
               who
               has
               the
               principle
               of
               Virtue
               
               so
               highly
               and
               so
               strongly
               implanted
               ,
               be
               without
               ,
               or
               do
               lose
               these
               natural
               Impediments
               ;
               he
               certainly
               loses
               nothing
               in
               Virtue
               ,
               or
               is
               wanting
               in
               any
               manner
               to
               Virtue
               ;
               but
               losing
               that
               other
               part
               which
               is
               vitious
               in
               his
               natural
               Temper
               ,
               is
               more
               entire
               to
               Virtue
               ,
               and
               has
               it
               in
               a
               clearer
               and
               higher
               degree
               .
            
             
               HOWEVER
               ill
               the
               natural
               Temper
               be
               with
               respect
               to
               the
               sensible
               Objects
               ;
               as
               for
               instance
               ,
               however
               passionate
               ,
               furious
               ,
               lustful
               or
               cruel
               any
               Creature
               naturally
               be
               ;
               yet
               if
               there
               be
               any
               attractiveness
               or
               prevalency
               in
               those
               rational
               Objects
               of
               Justice
               ,
               Generosity
               ,
               Gratitude
               ,
               or
               any
               other
               Image
               or
               Representation
               of
               Virtue
               ,
               so
               as
               that
               it
               draws
               an
               Affection
               towards
               it
               ;
               there
               is
               however
               some
               Virtue
               here
               .
               And
               on
               the
               other
               side
               ,
               however
               vitious
               the
               Mind
               be
               ;
               or
               whatever
               ill
               Rules
               or
               Principles
               it
               goes
               by
               ;
               yet
               if
               there
               be
               any
               flexibleness
               in
               the
               Temper
               towards
               the
               sensible
               Objects
               of
               moral
               Good
               or
               Ill
               (
               as
               when
               there
               is
               any
               such
               thing
               as
               Mercy
               ,
               Compassion
               ,
               Bounty
               )
               still
               there
               is
               some
               good
               left
               in
               that
               Creature
               ;
               and
               he
               is
               not
               wholly
               unnatural
               and
               depraved
               .
            
             
               THUS
               a
               Ruffian
               who
               refuses
               to
               discover
               his
               Associates
               out
               of
               a
               sense
               of
               Fidelity
               and
               Honor
               of
               any
               kind
               whatever
               ;
               and
               who
               rather
               than
               betray
               them
               is
               contented
               
               to
               endure
               Torments
               in
               a
               Dungeon
               ,
               and
               there
               expire
               ,
               has
               something
               of
               the
               principle
               of
               Virtue
               ,
               and
               may
               be
               call'd
               virtuous
               in
               some
               degree
               :
               and
               so
               in
               the
               same
               manner
               that
               Malefactor
               who
               rather
               than
               do
               the
               office
               of
               Executioner
               to
               his
               Relations
               ,
               chose
               to
               be
               executed
               with
               them
               .
            
             
               IN
               short
               ,
               therefore
               ,
               it
               is
               hard
               to
               pronounce
               of
               any
               man
               ,
               
                 that
                 he
                 has
                 no
                 Virtue
              
               ,
               or
               
                 that
                 he
                 is
                 entirely
                 vitious
              
               ;
               there
               being
               few
               even
               of
               the
               horridest
               Villains
               who
               have
               not
               something
               of
               Virtue
               ,
               or
               some
               Goodness
               .
               Nothing
               being
               more
               just
               than
               what
               is
               a
               known
               saying
               ,
               THAT
               IT
               IS
               AS
               HARD
               TO
               FIND
               A
               MAN
               WHOLLY
               ILL
               ,
               AS
               WHOLLY
               GOOD
               :
               because
               wherever
               there
               is
               any
               good
               Affection
               left
               ,
               there
               is
               some
               Goodness
               or
               some
               Virtue
               still
               remaining
               .
            
             
               AND
               ,
               having
               consider'd
               thus
               as
               to
               Virtue
               ,
               what
               it
               is
               ,
               we
               may
               now
               consider
               how
               it
               stands
               with
               respect
               to
               the
               Opinions
               concerning
               a
               Deity
               ,
               as
               above-mention'd
               .
            
          
           
             
             
               SECT
               .
               III.
               
            
             
               THE
               nature
               of
               Virtue
               consisting
               (
               as
               has
               bin
               explain'd
               )
               in
               just
               and
               equal
               Affection
               ,
               which
               we
               may
               hereafter
               call
               
                 a
                 due
                 sense
                 of
                 Right
                 and
                 Wrong
                 ,
              
               as
               comprehending
               in
               one
               the
               soundness
               both
               of
               Judgment
               and
               Affection
               ;
               nothing
               can
               in
               a
               Creature
               capable
               of
               such
               a
               sense
               ,
               exclude
               a
               principle
               of
               Virtue
               ,
               or
               can
               obstruct
               or
               make
               it
               ineffectual
               ,
               but
               what
            
             
               1.
               
               EITHER
               wholly
               ,
               or
               in
               some
               degree
               ,
               excludes
               or
               takes
               away
               the
               
                 sense
                 of
                 Right
                 and
                 Wrong
              
               .
            
             
               2.
               
               OR
               causes
               a
               wrong
               and
               disturb'd
               sense
               of
               what
               is
               right
               and
               wrong
               .
            
             
               3.
               
               OR
               ,
               tho
               there
               be
               a
               sense
               of
               Right
               and
               Wrong
               ,
               is
               the
               means
               however
               of
               guiding
               the
               Affection
               to
               what
               is
               contrary
               .
               As
               when
               a
               man
               knowing
               any
               Action
               or
               .
               Behavior
               to
               be
               morally
               ill
               and
               deform'd
               ,
               yet
               through
               some
               violent
               passion
               ,
               as
               of
               Lust
               or
               Anger
               ,
               or
               through
               love
               of
               some
               imagined
               good
               ,
               he
               notwithstanding
               commits
               ▪
               the
               ill
               or
               unsociable
               Action
               .
            
             
               AND
               so
               ,
               on
               the
               other
               side
               ,
               nothing
               can
               be
               assistant
               to
               ,
               or
               promote
               Virtue
               ,
               but
               what
               either
               in
               some
               manner
               nourishes
               
               and
               supports
               that
               sense
               of
               Right
               and
               Wrong
               ,
               or
               preserves
               it
               from
               being
               false
               and
               imaginary
               ,
               or
               causes
               it
               ,
               when
               sound
               and
               genuin
               ,
               to
               be
               obey'd
               and
               submitted
               to
               ,
               by
               subduing
               and
               subjecting
               the
               other
               Affections
               to
               it
               .
            
             
               UPON
               this
               account
               therefore
               ,
               we
               are
               to
               consider
               ,
               how
               it
               is
               that
               any
               of
               these
               Opinions
               about
               the
               subject
               of
               a
               Deity
               do
               affect
               in
               these
               cases
               ,
               or
               cause
               any
               of
               these
               three
               things
               .
            
             
               I.
               AS
               to
               
                 the
                 first
                 case
              
               ,
               THE
               TAKING
               AWAY
               THE
               NOTION
               OR
               SENSE
               OF
               RIGHT
               AND
               WRONG
               .
               It
               will
               not
               be
               imagin'd
               ,
               that
               by
               this
               is
               meant
               the
               taking
               away
               the
               notion
               or
               sense
               of
               what
               is
               good
               or
               ill
               for
               the
               Species
               ,
               or
               in
               Society
               ,
               since
               this
               is
               what
               no
               rational
               Creature
               can
               be
               unsensible
               of
               :
               but
               ,
               it
               is
               then
               that
               we
               say
               it
               of
               a
               Creature
               ,
               that
               he
               has
               lost
               the
               sense
               of
               Right
               and
               Wrong
               ,
               when
               being
               able
               to
               discern
               the
               Good
               and
               Ill
               of
               his
               Species
               ,
               he
               has
               at
               the
               same
               time
               no
               concern
               for
               either
               ,
               nor
               any
               sense
               of
               excellency
               or
               baseness
               in
               what
               relates
               to
               one
               or
               the
               other
               .
               So
               that
               except
               merely
               with
               relation
               to
               privat
               or
               separat
               Good
               ,
               there
               is
               nothing
               which
               gains
               any
               estimation
               or
               any
               good
               affection
               towards
               it
               ;
               nothing
               which
               is
               thought
               right
               ,
               or
               worthy
               
                 in
                 it self
              
               of
               admiration
               ,
               love
               or
               good
               affection
               ;
               nor
               any
               thing
               on
               the
               other
               
               side
               which
               is
               accordingly
               dislik'd
               or
               hated
               ,
               as
               morally
               ill
               ,
               be
               it
               ever
               so
               horrid
               or
               deform'd
               .
            
             
               THERE
               is
               in
               effect
               no
               rational
               Creature
               whatsoever
               ,
               but
               knows
               that
               when
               he
               offends
               or
               dos
               harm
               to
               any
               one
               ,
               he
               cannot
               fail
               to
               create
               an
               expectation
               or
               fear
               of
               like
               ill
               ,
               and
               consequently
               a
               resentment
               and
               animosity
               in
               any
               Creature
               looking
               on
               ;
               and
               therefore
               must
               be
               conscious
               to
               himself
               of
               being
               liable
               and
               exposed
               in
               some
               manner
               to
               such
               a
               treatment
               from
               every
               one
               ,
               as
               if
               he
               had
               in
               some
               degree
               offended
               all
               .
            
             
               THUS
               Offence
               and
               Injury
               is
               always
               known
               as
               punishable
               ,
               and
               claiming
               punishment
               from
               every
               one
               ;
               and
               Equal
               Behavior
               ,
               which
               is
               therefore
               called
               Merit
               ,
               as
               rewardable
               and
               well
               deserving
               from
               every
               one
               .
               This
               is
               no
               more
               than
               what
               the
               wickedest
               creature
               imaginable
               has
               ,
               and
               cannot
               but
               have
               a
               sense
               of
               .
               So
               that
               if
               we
               have
               any
               farther
               meaning
               in
               this
               ,
               of
               a
               
                 sense
                 of
                 Right
                 and
                 Wrong
              
               ;
               if
               there
               be
               any
               sense
               of
               Right
               and
               Wrong
               which
               an
               absolute
               wicked
               creature
               has
               not
               ,
               it
               can
               be
               only
               the
               hatred
               and
               dislike
               of
               what
               is
               accounted
               morally
               ill
               ;
               HATRED
               of
               offence
               and
               injury
               ,
               as
               
                 such
                 merely
              
               ,
               and
               the
               love
               of
               ,
               or
               approbation
               of
               what
               is
               accounted
               morally
               good
               ;
               LOVE
               of
               equal
               Behavior
               ;
               equal
               and
               
               kind
               Affection
               
                 as
                 such
                 merely
              
               ,
               and
               not
               because
               of
               consequent
               Punishment
               or
               Reward
               ,
               which
               implies
               only
               love
               of
               privat
               Good
               ,
               hatred
               of
               privat
               Ill
               ,
               and
               not
               of
               any
               thing
               farther
               ,
               as
               
                 in
                 it self
              
               amiable
               or
               detestable
               .
               So
               that
               
                 Sense
                 of
                 Right
                 and
                 Wrong
              
               ,
               as
               here
               treated
               of
               ,
               is
               nothing
               but
               the
               very
               Affection
               it self
               of
               kindness
               or
               dislike
               to
               such
               objects
               of
               moral
               good
               or
               ill
               ,
               as
               above
               explain'd
               .
            
             
               IT
               is
               scarcely
               to
               be
               conceiv'd
               ,
               that
               any
               Creature
               should
               be
               at
               the
               very
               first
               so
               ill
               ,
               and
               of
               so
               curst
               a
               nature
               ,
               as
               that
               if
               it
               be
               merely
               a
               sensible
               ,
               not
               a
               rational
               Creature
               ,
               it
               should
               as
               soon
               as
               it
               comes
               to
               be
               try'd
               by
               objects
               ,
               have
               no
               one
               passion
               of
               Goodness
               towards
               its
               kind
               ,
               no
               foundation
               in
               its
               Temper
               of
               either
               pity
               ,
               love
               ,
               succorableness
               ,
               or
               the
               like
               :
               or
               if
               the
               Creature
               be
               more
               than
               sensible
               ,
               and
               be
               a
               rational
               Creature
               ,
               that
               it
               should
               as
               soon
               as
               it
               comes
               to
               be
               try'd
               by
               rational
               Objects
               ,
               as
               of
               Justice
               ,
               Generosity
               ,
               and
               other
               Virtue
               ,
               have
               no
               inclining
               Affection
               ,
               no
               kind
               of
               liking
               towards
               these
               ,
               or
               dislike
               towards
               what
               is
               on
               the
               contrary
               side
               cruel
               ,
               horrid
               ,
               base
               ,
               villanous
               ,
               or
               the
               like
               ,
               but
               so
               as
               to
               be
               of
               absolute
               indifference
               towards
               any
               thing
               of
               this
               kind
               ;
               this
               is
               in
               a
               manner
               impossible
               to
               suppose
               .
            
             
             
               SENSE
               of
               Right
               and
               Wrong
               therefore
               being
               as
               natural
               to
               us
               as
               
                 Natural
                 Affection
              
               it self
               ,
               and
               being
               a
               first
               principle
               in
               our
               Constitution
               and
               Make
               ;
               there
               is
               no
               speculative
               Opinion
               ,
               Perswasion
               ,
               or
               Belief
               ,
               which
               is
               capable
               immediatly
               ,
               and
               
                 of
                 it self
              
               to
               exclude
               or
               destroy
               it
               :
               and
               it
               being
               it self
               an
               Affection
               of
               first
               rise
               and
               production
               in
               the
               affectionate
               part
               ,
               the
               Soul
               or
               Temper
               ;
               nothing
               but
               contrary
               Affection
               ,
               by
               frequent
               check
               and
               controul
               ,
               can
               operate
               upon
               it
               so
               as
               to
               make
               it
               cease
               to
               be
               ;
               since
               that
               which
               is
               of
               original
               and
               pure
               nature
               ,
               nothing
               but
               contrary
               Habit
               or
               Custom
               (
               a
               second
               nature
               )
               is
               able
               to
               displace
               :
               for
               ,
               where
               the
               Mind
               is
               the
               most
               earnestly
               bent
               ,
               merely
               against
               any
               bodily
               gesture
               or
               meen
               ,
               either
               natural
               or
               by
               Habit
               acquir'd
               ,
               and
               would
               endeavor
               to
               break
               it
               ,
               so
               as
               to
               remove
               it
               wholly
               out
               of
               the
               carriage
               ;
               it
               is
               not
               by
               such
               an
               immediate
               and
               sudden
               disapprobation
               ,
               or
               contrary
               bent
               of
               the
               Mind
               that
               this
               can
               be
               remov'd
               ;
               neither
               can
               that
               Affection
               in
               the
               Soul
               ,
               of
               hatred
               to
               Inhumanity
               ,
               love
               of
               Mercy
               ,
               or
               whatsoever
               else
               in
               a
               rational
               Creature
               implies
               a
               sense
               in
               some
               degree
               of
               Right
               and
               Wrong
               ,
               be
               instantly
               ,
               nor
               yet
               without
               much
               force
               and
               violence
               effac'd
               or
               struck
               out
               of
               the
               natural
               Temper
               ,
               even
               by
               the
               
               means
               of
               the
               most
               pernicious
               Opinion
               and
               Belief
               in
               the
               world
               .
               But
               this
               mischief
               being
               not
               to
               be
               effected
               directly
               through
               any
               Opinion
               ,
               but
               in
               consequence
               and
               by
               effect
               of
               untoward
               and
               opposit
               Affection
               (
               which
               may
               often
               be
               owing
               to
               ,
               and
               occasion'd
               by
               Opinion
               )
               we
               may
               then
               speak
               of
               it
               more
               particularly
               when
               we
               speak
               of
               the
               ill
               operation
               of
               other
               Affections
               ,
               set
               in
               opposition
               to
               that
               of
               a
               sense
               of
               Right
               and
               Wrong
               .
            
             
               II.
               AS
               to
               the
               second
               case
               .
               If
               there
               be
               A
               SENSE
               OF
               RIGHT
               AND
               WRONG
               ,
               BUT
               THAT
               IT
               BE
               MORE
               OR
               LESS
               MISTAKEN
               AND
               CONFOUNDED
               ,
               as
               in
               the
               case
               of
               those
               barbarous
               Nations
               ,
               as
               above
               ;
               it
               often
               happens
               that
               it
               is
               no
               Opinion
               at
               all
               about
               the
               subject
               of
               a
               Deity
               which
               influences
               in
               this
               place
               :
               for
               it
               is
               frequently
               nothing
               else
               but
               the
               custom
               of
               some
               Countries
               ,
               and
               the
               force
               of
               Education
               against
               Nature
               ,
               where
               such
               and
               such
               things
               are
               repeatedly
               view'd
               with
               Applause
               and
               Honor
               accompanying
               them
               .
               So
               that
               it
               is
               possible
               that
               a
               man
               forcing
               himself
               ,
               may
               eat
               the
               flesh
               of
               his
               enemies
               ,
               not
               only
               against
               his
               Stomach
               ,
               but
               
                 against
                 his
                 Nature
              
               (
               if
               I
               may
               so
               speak
               )
               and
               yet
               think
               it
               very
               right
               and
               honorable
               ,
               as
               being
               of
               considerable
               service
               to
               his
               Community
               ,
               and
               capable
               of
               advancing
               the
               name
               ,
               
               and
               spreading
               the
               terror
               of
               his
               Nation
               .
            
             
               BUT
               to
               speak
               of
               the
               Opinions
               relating
               to
               a
               Deity
               ,
               and
               what
               effect
               they
               have
               in
               this
               place
               ,
               which
               is
               our
               business
               .
            
             
               AS
               to
               Atheism
               ,
               it
               dos
               not
               seem
               that
               it
               can
               directly
               have
               any
               effect
               at
               all
               here
               towards
               the
               setting
               up
               ,
               or
               making
               of
               a
               false
               species
               or
               shew
               of
               Right
               or
               Wrong
               .
               For
               tho
               a
               man
               by
               ill
               practice
               ,
               which
               may
               be
               occasion'd
               by
               Atheism
               ,
               may
               come
               to
               lose
               ,
               in
               a
               manner
               ,
               all
               sense
               of
               Right
               and
               Wrong
               (
               that
               is
               to
               say
               ,
               all
               sense
               of
               good
               or
               ill
               ,
               amiableness
               or
               deformity
               in
               any
               moral
               Action
               ,
               as
               above
               )
               tho
               Atheism
               ,
               thus
               ,
               may
               be
               the
               occasion
               of
               an
               almost
               thorow
               selfishness
               ,
               as
               when
               a
               creature
               has
               scarcely
               any
               thing
               that
               attracts
               him
               but
               what
               is
               of
               a
               selfish
               kind
               ,
               and
               what
               relates
               to
               a
               deliberat
               self-end
               ,
               the
               satisfaction
               of
               some
               Lust
               ,
               or
               the
               security
               of
               the
               animal
               State
               ;
               yet
               it
               dos
               not
               seem
               that
               Atheism
               should
               of
               it self
               be
               the
               cause
               of
               any
               such
               estimation
               ,
               or
               valuing
               of
               any
               thing
               as
               noble
               of
               performance
               ,
               generous
               ,
               self-worthy
               and
               deserving
               ,
               which
               was
               just
               the
               contrary
               :
               so
               as
               that
               it
               should
               be
               thought
               that
               the
               being
               able
               to
               eat
               man's
               Flesh
               ,
               to
               commit
               Bestiality
               ,
               or
               any
               such
               like
               Actions
               as
               have
               bin
               mention'd
               ,
               were
               after
               the
               same
               manner
               ,
               
                 good
                 and
                 excellent
                 in
                 themselves
              
               .
               
               But
               this
               is
               certain
               ,
               that
               by
               means
               of
               ill
               Religion
               ,
               or
               Superstition
               ,
               many
               things
               the
               most
               horridly
               unnatural
               and
               inhuman
               ,
               come
               to
               be
               receiv'd
               as
               most
               excellent
               ,
               good
               and
               laudable
               in
               themselves
               :
               For
               ,
               where
               the
               commiting
               Bestiality
               is
               taught
               as
               a
               religious
               Practice
               ,
               there
               it
               is
               generally
               in
               high
               esteem
               ,
               and
               thought
               to
               be
               in
               it self
               a
               thing
               excellent
               :
               For
               if
               any
               thing
               that
               is
               abominable
               and
               horrid
               be
               injoin'd
               by
               Religion
               ,
               as
               the
               suppos'd
               command
               of
               some
               Deity
               ;
               if
               the
               thing
               be
               not
               taken
               for
               good
               and
               excellent
               ,
               but
               for
               horrid
               and
               abominable
               ,
               then
               must
               the
               Deity
               be
               taken
               for
               such
               ,
               and
               be
               thought
               of
               as
               a
               Being
               odious
               and
               malignant
               ;
               which
               every
               Religion
               forbids
               to
               believe
               .
               Therefore
               whatever
               teaches
               the
               love
               and
               admiration
               of
               a
               Deity
               ,
               that
               has
               any
               character
               of
               Ill
               ,
               teaches
               at
               the
               same
               time
               a
               love
               and
               admiration
               of
               that
               Ill
               ,
               and
               causes
               that
               to
               be
               taken
               for
               good
               and
               amiable
               which
               is
               horrid
               and
               detestable
               .
            
             
               SO
               that
               if
               the
               Praise
               and
               Love
               of
               a
               Deity
               be
               that
               which
               is
               proper
               to
               every
               Religion
               ,
               there
               is
               no
               Religion
               where
               God
               is
               not
               represented
               intirely
               good
               ,
               and
               free
               of
               malignity
               ,
               injustice
               and
               cruelty
               ,
               but
               what
               must
               make
               that
               sort
               whatsoever
               it
               be
               ,
               of
               malignity
               ,
               injustice
               ,
               or
               cruelty
               ,
               to
               be
               applauded
               and
               taken
               for
               
               Good
               and
               Right
               ;
               and
               must
               be
               the
               cause
               therefore
               of
               mens
               acting
               against
               natural
               Affection
               ,
               and
               of
               their
               growing
               malignant
               ,
               unjust
               ,
               cruel
               ,
               and
               the
               like
               .
            
             
               FOR
               instance
               ;
               if
               JUPITER
               be
               he
               that
               is
               ador'd
               and
               reverenc'd
               ;
               and
               that
               the
               History
               of
               JUPITER
               makes
               him
               to
               be
               lustful
               ,
               and
               to
               satiate
               his
               Lust
               in
               the
               most
               loose
               and
               exorbitant
               manner
               ;
               then
               is
               it
               impossible
               but
               his
               Worshipper
               believing
               this
               History
               and
               Character
               ,
               must
               be
               taught
               a
               greater
               love
               of
               lustful
               Actions
               .
               If
               there
               be
               a
               Religion
               that
               teaches
               the
               adoration
               and
               love
               of
               a
               God
               ,
               whose
               Character
               it
               is
               to
               be
               full
               of
               jealousy
               ,
               captious
               ,
               and
               of
               high
               resentment
               ,
               subject
               to
               wrath
               and
               anger
               ,
               furious
               ,
               revengeful
               ,
               and
               revenging
               injuries
               on
               others
               than
               those
               who
               did
               injury
               ;
               and
               if
               there
               be
               added
               in
               the
               Character
               of
               this
               God
               ,
               a
               fraudulent
               inclination
               ,
               incouraging
               deceit
               and
               treachery
               ,
               favorable
               to
               a
               few
               ,
               and
               that
               for
               slight
               causes
               or
               no
               cause
               ,
               and
               cruel
               to
               the
               rest
               ;
               it
               is
               evident
               in
               the
               case
               of
               such
               a
               Religion
               as
               this
               ,
               that
               it
               must
               of
               necessity
               raise
               even
               an
               approbation
               and
               respect
               towards
               the
               vices
               and
               imperfections
               of
               this
               kind
               ,
               and
               breed
               accordingly
               that
               parallel
               disposition
               ,
               that
               unsociable
               and
               jealous
               temper
               ,
               partiality
               ,
               selfishness
               ,
               moroseness
               ,
               bitterness
               and
               revengefulness
               ,
               as
               well
               as
               treachery
               
               and
               inhumanity
               :
               for
               whatever
               is
               of
               this
               nature
               must
               in
               many
               cases
               appear
               noble
               to
               him
               who
               views
               these
               things
               in
               that
               Being
               to
               which
               he
               gives
               the
               highest
               Honor
               and
               Veneration
               .
            
             
               BUT
               ,
               if
               it
               be
               suppos'd
               ,
               that
               in
               the
               worship
               of
               such
               a
               God
               ,
               there
               is
               nothing
               besides
               what
               proceeds
               merely
               from
               fear
               and
               aw
               ,
               without
               the
               least
               esteem
               or
               love
               towards
               him
               ,
               as
               to
               one
               suppos'd
               amiable
               or
               excellent
               ;
               then
               is
               not
               any
               one
               indeed
               by
               this
               opinion
               ,
               misled
               as
               to
               his
               notion
               of
               Right
               and
               Wrong
               ,
               of
               what
               is
               amiable
               or
               detestable
               in
               Actions
               .
               For
               if
               in
               following
               the
               precepts
               of
               his
               God
               ,
               or
               doing
               what
               is
               necessary
               towards
               the
               satisfying
               of
               such
               his
               Deity
               ,
               he
               be
               compell'd
               only
               by
               fear
               ,
               and
               act
               against
               his
               inclination
               the
               thing
               which
               he
               dislikes
               as
               barbarous
               ,
               unnatural
               ,
               or
               any
               other
               way
               ill
               and
               odious
               ;
               then
               has
               he
               a
               sense
               of
               what
               is
               ill
               ,
               and
               of
               what
               Right
               and
               Wrong
               is
               ,
               and
               is
               sensible
               of
               ill
               in
               the
               character
               of
               his
               God
               :
               however
               nice
               he
               be
               in
               pronouncing
               any
               thing
               concerning
               it
               ,
               or
               in
               not
               daring
               so
               much
               as
               to
               think
               formally
               about
               it
               out
               of
               a
               superstitious
               fear
               or
               shyness
               .
               For
               whoever
               pretends
               to
               believe
               that
               there
               is
               a
               God
               ,
               and
               that
               God
               is
               
                 just
                 and
                 good
              
               ,
               must
               mean
               that
               there
               is
               such
               a
               thing
               as
               Justice
               and
               
                 Injustice
                 ,
                 Right
              
               and
               Wrong
               ,
               according
               to
               which
               he
               pronounces
               
               that
               God
               
                 is
                 just
              
               :
               for
               if
               the
               Will
               of
               God
               ,
               or
               Law
               of
               God
               alone
               ,
               be
               said
               to
               be
               that
               which
               makes
               Right
               and
               Wrong
               ,
               then
               must
               this
               be
               a
               name
               only
               for
               what
               
                 is
                 or
                 is
                 not
                 his
                 Will
                 :
              
               for
               thus
               if
               by
               his
               will
               one
               Person
               were
               to
               be
               punish'd
               for
               anothers
               fault
               ,
               this
               would
               be
               Just
               and
               Right
               ;
               and
               so
               the
               same
               ,
               if
               arbitrarily
               and
               without
               reason
               ,
               some
               Beings
               were
               made
               to
               suffer
               nothing
               but
               Ill
               ,
               and
               others
               only
               to
               enjoy
               Good
               ;
               which
               to
               say
               is
               just
               ,
               is
               to
               say
               nothing
               ,
               or
               to
               speak
               without
               a
               meaning
               .
            
             
               AND
               thus
               it
               ever
               is
               ,
               and
               must
               be
               an
               ill
               consequence
               in
               false
               and
               ill
               Religion
               ,
               that
               where
               there
               is
               a
               real
               Reverence
               ,
               Esteem
               and
               Worship
               of
               a
               supreme
               Being
               ,
               represented
               not
               as
               absolutely
               just
               and
               perfect
               ,
               it
               must
               occasion
               the
               loss
               of
               rectitude
               in
               the
               Creature
               so
               worshipping
               and
               adoring
               ,
               and
               who
               is
               thus
               immorally
               Religious
               .
            
             
               TO
               this
               I
               need
               only
               add
               ,
               that
               as
               the
               character
               of
               a
               vitious
               God
               (
               or
               rather
               Daemon
               or
               Idol
               of
               the
               Mind
               )
               dos
               injury
               to
               the
               affections
               of
               Men
               ,
               disturbs
               and
               impairs
               the
               sense
               of
               Right
               and
               Wrong
               ;
               so
               on
               the
               other
               hand
               ,
               it
               must
               highly
               contribute
               to
               the
               fixing
               of
               right
               Apprehensions
               ,
               and
               a
               sound
               sense
               of
               Right
               and
               Wrong
               in
               men
               ,
               to
               contemplate
               ,
               respect
               ,
               and
               adore
               a
               God
               who
               is
               ever
               ,
               and
               on
               all
               
               accounts
               represented
               to
               them
               so
               as
               to
               be
               actually
               a
               true
               model
               and
               example
               of
               the
               most
               exact
               Justice
               ,
               and
               highest
               Goodness
               and
               Worth
               ;
               and
               who
               by
               a
               constant
               good
               Affection
               express'd
               towards
               the
               Whole
               ,
               must
               of
               necessity
               engage
               us
               to
               act
               within
               our
               Compass
               ,
               or
               in
               our
               Sphere
               or
               System
               ,
               according
               to
               a
               like
               Principle
               and
               Affection
               :
               and
               having
               once
               the
               good
               of
               the
               Species
               or
               Mankind
               in
               view
               ,
               and
               as
               our
               end
               or
               aim
               ,
               it
               must
               be
               with
               difficulty
               that
               we
               can
               be
               misguided
               to
               a
               wrong
               sense
               of
               what
               is
               Right
               or
               Wrong
               .
               Nor
               can
               any
               thing
               more
               prevail
               on
               men
               ,
               or
               more
               naturally
               form
               their
               Minds
               to
               a
               union
               with
               Virtue
               and
               Excellence
               ,
               than
               an
               establish'd
               opinion
               ,
               such
               as
               this
               ,
               concerning
               a
               supreme
               Deity
               .
               But
               of
               this
               afterwards
               .
            
             
               AS
               to
               this
               second
               case
               therefore
               ;
               RELIGION
               (
               according
               to
               the
               kind
               it
               may
               be
               of
               )
               is
               capable
               of
               doing
               great
               good
               or
               great
               harm
               ,
               and
               ATHEISM
               not
               any
               positive
               good
               or
               harm
               .
               For
               ,
               however
               it
               may
               be
               indirectly
               an
               occasion
               of
               mens
               losing
               a
               good
               and
               sufficient
               sense
               of
               Right
               and
               Wrong
               ;
               yet
               it
               will
               not
               ,
               
                 as
                 Atheism
                 merely
              
               ,
               be
               the
               occasion
               of
               setting
               up
               false
               Right
               and
               Wrong
               ,
               which
               only
               fantastical
               reasoning
               ,
               ill
               custom
               ,
               or
               ill
               Religion
               can
               do
               .
            
             
             
               III.
               AS
               to
               the
               last
               case
               ,
               THE
               OPPOSITION
               OF
               OTHER
               AFFECTIONS
               TO
               THOSE
               VIRTUOUS
               ONES
               ,
               WHICH
               CREATE
               A
               REAL
               SENSE
               OF
               RIGHT
               AND
               WRONG
               ;
               it
               is
               to
               be
               consider'd
               that
               a
               Creature
               having
               this
               sort
               of
               sense
               or
               good
               Affection
               in
               any
               considerable
               degree
               ,
               must
               necessarily
               act
               according
               to
               it
               ;
               if
               this
               Affection
               be
               not
               oppos'd
               either
               by
               some
               interesting
               Affection
               towards
               a
               contrary
               imagin'd
               Self-good
               and
               privat
               Advantage
               ,
               or
               by
               some
               strong
               and
               forcible
               passion
               ,
               as
               of
               Lust
               or
               Anger
               ,
               which
               may
               not
               only
               overbear
               the
               sense
               of
               Right
               and
               Wrong
               ,
               but
               even
               the
               sense
               of
               privat
               Advantage
               too
               ,
               and
               overrule
               even
               the
               most
               settled
               opinion
               of
               what
               is
               conducing
               to
               self-good
               .
            
             
               NOTHING
               therefore
               can
               overcome
               or
               suppress
               this
               sense
               we
               speak
               of
               ,
               or
               injure
               the
               integrity
               of
               such
               a
               Creature
               ,
               but
               what
               EITHER
               raises
               or
               affords
               growth
               to
               those
               strong
               and
               obstinat
               Passions
               ;
               OR
               otherwise
               causes
               an
               imagination
               of
               some
               interest
               or
               self-advantage
               in
               opposition
               to
               this
               affection
               of
               Virtue
               ;
               so
               as
               to
               cause
               this
               good
               disposition
               to
               be
               resisted
               and
               gone
               against
               deliberatly
               ,
               and
               in
               cool
               judgment
               .
               Whatsoever
               is
               of
               this
               kind
               ,
               besides
               that
               it
               turns
               a
               Creature
               towards
               Vice
               in
               spite
               
               of
               this
               other
               good
               disposition●
               it
               must
               in
               time
               also
               even
               wear
               out
               that
               good
               disposition
               it self
               ,
               and
               so
               leave
               the
               Creature
               in
               a
               manner
               totally
               resign'd
               to
               Vice.
               
            
             
               NOW
               ,
               in
               this
               former
               part
               of
               our
               Inquiry
               ,
               our
               business
               is
               not
               to
               examin
               (
               as
               we
               afterwards
               shall
               )
               all
               the
               several
               ways
               by
               which
               this
               corruption
               is
               introduc'd
               or
               increas'd
               :
               but
               we
               are
               to
               consider
               how
               the
               opinions
               concerning
               a
               Deity
               do
               influence
               one
               way
               or
               another
               in
               this
               place
               ,
               or
               cause
               this
               corruption
               whereby
               we
               act
               
                 in
                 contradiction
                 of
                 good
                 and
                 right
                 Affection
                 ,
              
               and
               which
               is
               follow'd
               by
               the
               loss
               of
               that
               right
               Affection
               ,
               or
               sense
               of
               Right
               and
               Wrong
               .
            
             
               AND
               this
               being
               after
               this
               manner
               complicated
               ,
               we
               shall
               treat
               it
               more
               openly
               and
               at
               large
               .
            
             
               THAT
               it
               is
               possible
               for
               a
               Creature
               capable
               of
               using
               reflection
               ,
               to
               have
               a
               liking
               or
               dislike
               of
               moral
               Actions
               ,
               and
               consequently
               a
               sense
               of
               Right
               and
               Wrong
               ,
               before
               such
               time
               as
               he
               may
               have
               any
               notion
               or
               sense
               of
               GOD
               at
               all
               ;
               this
               is
               what
               will
               hardly
               be
               question'd
               :
               it
               being
               a
               thing
               not
               expected
               ,
               or
               any
               way
               possible
               ,
               that
               a
               Creature
               such
               as
               Man
               ,
               arising
               from
               his
               Childhood
               slowly
               and
               gradually
               ,
               to
               several
               degrees
               of
               Reason
               and
               Reflection
               ,
               should
               at
               the
               very
               first
               be
               
               taken
               up
               with
               those
               speculations
               or
               more
               refin'd
               sort
               of
               Reflections
               ,
               about
               the
               subject
               of
               God's
               Existence
               .
            
             
               BUT
               to
               make
               this
               more
               plain
               ;
               let
               us
               suppose
               a
               Creature
               wanting
               Reason
               ,
               or
               unable
               to
               reflect
               at
               all
               ,
               who
               notwithstanding
               has
               many
               good
               Qualities
               and
               Affections
               ;
               as
               considering
               only
               that
               one
               of
               Pity
               or
               Compassionatness
               :
               it
               is
               certain
               that
               if
               you
               give
               to
               this
               Creature
               a
               reflecting
               faculty
               ,
               it
               will
               at
               the
               same
               instant
               approve
               of
               Charity
               and
               Pity
               ,
               be
               taken
               with
               any
               shew
               or
               representation
               of
               Pity
               ,
               and
               think
               Pity
               amiable
               and
               good
               ,
               and
               Cruelty
               the
               contrary
               :
               and
               so
               the
               same
               in
               case
               of
               any
               other
               Passion
               or
               Affection
               .
               And
               this
               is
               to
               be
               capable
               of
               Virtue
               ,
               and
               to
               have
               a
               sense
               of
               Right
               and
               Wrong
               .
            
             
               BEFORE
               therefore
               that
               a
               Creature
               may
               be
               suppos'd
               to
               have
               any
               Notion
               or
               Opinion
               one
               way
               or
               other
               ,
               concerning
               the
               subject
               of
               a
               God
               ,
               he
               may
               be
               suppos'd
               to
               have
               a
               sense
               of
               Right
               and
               Wrong
               ,
               and
               to
               have
               Virtue
               and
               Vice
               in
               different
               degrees
               ;
               as
               we
               know
               by
               experience
               of
               those
               who
               have
               liv'd
               in
               such
               places
               ,
               or
               in
               such
               a
               manner
               as
               never
               to
               have
               enter'd
               into
               any
               thoughts
               or
               opinion
               at
               all
               in
               that
               matter
               ;
               who
               yet
               are
               very
               different
               amongst
               themselves
               ,
               as
               to
               their
               Honesty
               ,
               Good
               nature
               and
               Virtue
               .
            
             
             
               BUT
               whether
               we
               suppose
               in
               a
               Creature
               but
               the
               least
               part
               of
               this
               good
               disposition
               or
               virtuous
               Principle
               ;
               let
               us
               consider
               what
               it
               is
               (
               as
               to
               any
               of
               these
               Opinions
               concerning
               a
               Deity
               )
               that
               can
               ,
               or
               is
               likely
               
                 to
                 raise
                 any
                 Affection
                 in
                 opposition
              
               ;
               or
               on
               the
               other
               side
               ,
               may
               be
               able
               
                 to
                 prevent
                 and
                 hinder
                 any
                 such
                 opposit
                 Affection
                 ,
                 subdue
                 it
                 ,
                 or
                 make
                 it
                 less
                 .
              
            
             
               NOW
               ,
               as
               to
               the
               belief
               of
               a
               Deity
               ,
               and
               how
               men
               are
               influenc'd
               to
               yield
               obedience
               ,
               and
               act
               in
               conformity
               to
               such
               a
               supreme
               Being
               ;
               it
               must
               be
               either
               
                 in
                 the
                 way
                 of
                 his
              
               POWER
               ,
               as
               expecting
               advantage
               or
               harm
               from
               him
               ,
               or
               
                 in
                 the
                 way
                 of
                 his
              
               EXCELLENCY
               
                 and
                 adorable
                 Perfections
              
               ,
               as
               thinking
               it
               the
               perfection
               of
               Nature
               ,
               and
               highest
               Glory
               and
               Honor
               to
               follow
               and
               imitate
               him
               ,
               or
               to
               be
               approv'd
               by
               him
               .
            
             
               IF
               (
               as
               in
               the
               first
               case
               )
               there
               be
               a
               belief
               or
               conception
               of
               a
               Deity
               ,
               who
               is
               fear'd
               as
               one
               that
               will
               punish
               such
               or
               such
               a
               Behavior
               ;
               and
               if
               upon
               this
               account
               ,
               
                 through
                 the
                 fear
                 of
                 such
                 a
                 certain
                 Punishment
                 ,
              
               the
               Creature
               be
               restrain'd
               from
               doing
               that
               particular
               ill
               ,
               which
               he
               is
               not
               otherwise
               in
               any
               manner
               averse
               from
               ;
               this
               is
               not
               ,
               nor
               ever
               can
               be
               ,
               as
               has
               bin
               prov'd
               ,
               any
               Virtue
               or
               Goodness
               ,
               any
               more
               than
               as
               it
               may
               be
               said
               perhaps
               ,
               that
               there
               is
               meekness
               and
               gentleness
               in
               
               a
               Tyger
               chain'd
               up
               ,
               or
               innocence
               and
               sobriety
               in
               a
               Monky
               under
               the
               disciplin
               of
               the
               Whip
               .
               For
               however
               orderly
               and
               well
               those
               Animals
               ,
               or
               Man
               himself
               upon
               like
               terms
               ,
               may
               be
               brought
               to
               act
               ,
               while
               the
               Mind
               or
               Reason
               is
               not
               gain'd
               ,
               nor
               the
               Inclinations
               carri'd
               that
               way
               ;
               but
               that
               Aw
               alone
               is
               that
               which
               prevails
               and
               forces
               obedience
               ;
               the
               obedience
               is
               but
               servil
               ,
               and
               all
               that
               is
               done
               through
               it
               merely
               servil
               ;
               and
               the
               greater
               degree
               of
               such
               a
               submission
               or
               compliance
               is
               but
               the
               greater
               servility
               towards
               whatsoever
               subject
               it
               chance
               to
               be
               .
               For
               ,
               whether
               such
               a
               Creature
               have
               a
               good
               Master
               ,
               or
               an
               ill
               one
               ,
               he
               is
               not
               less
               servil
               in
               his
               own
               nature
               :
               and
               tho
               the
               Master
               or
               Superior
               so
               fear'd
               be
               ever
               so
               perfect
               ,
               and
               of
               so
               excellent
               a
               Nature
               ,
               yet
               the
               greater
               and
               more
               prostitute
               submission
               that
               is
               caus'd
               in
               this
               case
               ,
               and
               through
               this
               Principle
               or
               Motive
               only
               ,
               is
               but
               the
               lower
               and
               more
               abject
               servitude
               ,
               and
               implies
               the
               greater
               wretchedness
               and
               meanness
               in
               the
               Creature
               ,
               as
               having
               those
               passions
               of
               Self-love
               ,
               or
               towards
               Self-good
               so
               much
               more
               strong
               and
               excessive
               ,
               that
               is
               to
               say
               ,
               more
               faultily
               and
               vitiously
               ;
               as
               has
               bin
               explain'd
               .
               So
               that
               this
               belief
               of
               a
               God
               dispensing
               Rewards
               and
               Punishments
               according
               to
               such
               and
               such
               Actions
               ,
               is
               not
               of
               it self
               directly
               
               the
               cause
               of
               Virtue
               ;
               tho
               it
               may
               be
               perhaps
               of
               
                 a
                 virtuous-like
                 Behavior
              
               .
               But
               if
               it
               be
               the
               character
               of
               a
               Religion
               ,
               to
               injoin
               not
               only
               the
               good
               Action
               ,
               but
               the
               Affection
               ,
               such
               as
               Charity
               and
               Love
               ;
               and
               that
               in
               reality
               it
               be
               the
               effect
               of
               such
               a
               Religion
               ,
               to
               make
               men
               endeavor
               all
               they
               can
               to
               create
               in
               themselves
               such
               free
               dispositions
               to
               Goodness
               :
               then
               is
               a
               Person
               by
               this
               means
               made
               to
               have
               Virtue
               in
               any
               particular
               ,
               when
               he
               begins
               to
               act
               through
               such
               sincere
               and
               sound
               Affection
               .
               And
               thus
               the
               fear
               of
               Punishment
               and
               hope
               of
               Reward
               may
               be
               understood
               to
               be
               the
               occasion
               of
               Virtue
               ,
               when
               it
               gives
               rise
               to
               another
               Principle
               than
               it self
               ,
               and
               is
               at
               length
               the
               occasion
               of
               doing
               good
               out
               of
               some
               other
               Affection
               than
               either
               that
               towards
               Reward
               ,
               or
               that
               of
               apprehension
               and
               dread
               of
               Punishment
               ;
               there
               being
               no
               such
               thing
               possible
               as
               either
               actual
               Love
               ,
               Charity
               ,
               or
               Goodness
               ,
               till
               such
               time
               .
            
             
               IF
               (
               as
               in
               the
               second
               case
               )
               there
               be
               a
               belief
               or
               conception
               of
               a
               Deity
               ,
               who
               is
               admir'd
               and
               ador'd
               ,
               as
               being
               understood
               to
               have
               the
               most
               high
               and
               glorious
               Qualities
               ;
               such
               as
               of
               infinit
               Power
               and
               Wisdom
               ,
               which
               make
               him
               conspicuous
               and
               cause
               him
               of
               necessity
               to
               be
               reverenc'd
               and
               held
               in
               Veneration
               ;
               and
               if
               in
               the
               manner
               that
               this
               soveraign
               and
               
               mighty
               Being
               is
               apprehended
               ,
               or
               as
               he
               is
               related
               and
               describ'd
               ,
               there
               appear
               in
               him
               a
               high
               and
               eminent
               regard
               to
               what
               is
               good
               and
               excellent
               ,
               a
               concern
               for
               the
               good
               of
               all
               ,
               or
               an
               affection
               of
               Kindness
               and
               Love
               towards
               the
               Whole
               ;
               such
               an
               example
               as
               this
               (
               of
               the
               good
               of
               which
               we
               have
               already
               spoken
               )
               must
               certainly
               help
               to
               raise
               and
               increase
               the
               affection
               towards
               Virtue
               ,
               and
               help
               to
               submit
               and
               subdue
               all
               other
               Affections
               to
               that
               .
               And
               if
               join'd
               to
               this
               ,
               there
               be
               an
               opinion
               or
               apprehension
               of
               the
               superintendency
               and
               all-seeingness
               of
               such
               a
               supreme
               Being
               ;
               as
               one
               who
               is
               a
               witness
               and
               spectator
               of
               human
               Actions
               ,
               and
               conscious
               of
               whatsoever
               is
               felt
               or
               acted
               in
               the
               Universe
               ;
               so
               that
               in
               the
               perfectest
               recess
               or
               deepest
               Solitude
               there
               is
               not
               wanting
               one
               closely
               join'd
               to
               us
               ,
               whose
               Presence
               singly
               is
               of
               more
               moment
               than
               that
               of
               the
               most
               August
               Assembly
               on
               Earth
               ,
               or
               of
               all
               Mankind
               overlooking
               ,
               before
               whom
               as
               the
               shame
               of
               guilty
               Actions
               must
               be
               the
               greatest
               shame
               ,
               so
               the
               Honor
               of
               well-doing
               ,
               even
               under
               the
               unjust
               censure
               of
               a
               whole
               World
               ,
               must
               be
               the
               greatest
               Honor
               and
               Applause
               ;
               in
               this
               case
               ,
               it
               is
               to
               the
               commonest
               view
               apparent
               how
               far
               conducing
               
                 a
                 perfect
                 Theism
              
               must
               be
               to
               Virtue
               ,
               and
               how
               much
               want
               there
               is
               in
               Atheism
               .
            
             
             
               THEREFORE
               ,
               if
               there
               be
               a
               Being
               conceiv'd
               ,
               all-intelligent
               ,
               and
               all-seeing
               ,
               of
               infinit
               Power
               ,
               Wisdom
               and
               Goodness
               ;
               the
               belief
               of
               such
               a
               Being
               (
               which
               is
               barely
               
                 the
                 Theistical
                 Belief
              
               and
               no
               more
               )
               must
               of
               necessity
               ,
               thus
               ,
               be
               highly
               effectual
               to
               the
               creating
               or
               furthering
               of
               good
               Affections
               ,
               and
               to
               the
               removing
               of
               contrary
               ones
               ;
               by
               rendring
               every
               thing
               that
               is
               of
               Virtue
               more
               lovely
               ,
               splendid
               ,
               and
               attractive
               ,
               and
               every
               thing
               that
               is
               of
               Vice
               more
               ignominious
               and
               deform'd
               .
            
             
               WHAT
               the
               fear
               of
               
                 future
                 Punishments
              
               ,
               and
               hopes
               of
               certain
               
                 future
                 Rewards
              
               ,
               may
               farther
               do
               towards
               the
               promotion
               of
               Virtue
               ;
               and
               of
               what
               Benefit
               this
               accession
               of
               Belief
               may
               be
               to
               Virtue
               ,
               we
               shall
               further
               consider
               as
               we
               proceed
               .
            
             
               BUT
               this
               in
               the
               mean
               while
               is
               certain
               ,
               that
               neither
               can
               this
               fear
               or
               hope
               be
               of
               the
               kind
               of
               those
               Affections
               which
               we
               call
               
                 good
                 Affections
              
               ,
               as
               being
               the
               springs
               and
               sources
               of
               all
               Actions
               truly
               good
               .
               Nor
               yet
               can
               it
               ,
               as
               has
               bin
               prov'd
               ,
               so
               much
               as
               admit
               of
               a
               thorow
               good
               Affection
               ,
               where
               it
               stands
               as
               essential
               to
               any
               moral
               performance
               ,
               or
               where
               it
               has
               to
               do
               ,
               as
               but
               in
               
                 part
                 a
                 motive
              
               to
               that
               which
               some
               other
               Affection
               ought
               alone
               to
               have
               bin
               a
               
                 motive
                 full
                 and
                 sufficient
              
               :
               
               so
               that
               it
               is
               therefore
               not
               only
               
                 not
                 the
                 Cause
              
               ,
               but
               is
               exclusive
               in
               some
               degree
               ,
               of
               any
               virtuous
               Action
               ,
               and
               must
               withal
               ,
               as
               it
               increases
               ,
               strengthen
               the
               vitious
               Principle
               ,
               that
               of
               
                 excessive
                 selfishness
                 ,
                 or
                 habitual
                 earnest
                 attention
                 of
                 the
                 Mind
                 ,
                 and
                 application
                 of
                 the
                 Passions
                 towards
                 self-good
              
               ;
               which
               Principle
               as
               it
               is
               improv'd
               and
               made
               stronger
               every
               day
               ,
               by
               the
               strong
               exercise
               of
               the
               Passions
               in
               this
               Subject
               of
               more
               extended
               Self-interest
               ,
               must
               spread
               it self
               through
               the
               whole
               Life
               ;
               and
               by
               causing
               a
               greater
               attention
               to
               self-good
               in
               every
               thing
               else
               ,
               must
               of
               necessity
               take
               off
               from
               ,
               and
               diminish
               the
               Affections
               towards
               other
               Good
               ,
               that
               is
               to
               say
               ,
               public
               and
               extensive
               Good
               ,
               or
               good
               of
               the
               System
               ,
               as
               above
               ;
               in
               short
               ,
               must
               destroy
               more
               and
               more
               true
               Generosity
               and
               Virtue
               ,
               and
               introduce
               meanness
               and
               narrowness
               of
               Soul.
               
            
             
               THUS
               if
               true
               Piety
               be
               esteem'd
               a
               Love
               of
               God
               for
               his
               own
               excellency
               ,
               it
               will
               follow
               ,
               that
               as
               this
               solicitous
               regard
               to
               privat
               Good
               expected
               from
               him
               ,
               is
               greater
               or
               lesser
               ;
               so
               it
               will
               prove
               either
               more
               or
               less
               a
               diminution
               to
               the
               Love
               of
               God
               for
               his
               own
               excellence
               ,
               and
               consequently
               prove
               a
               diminution
               of
               Piety
               :
               because
               whilst
               God
               is
               belov'd
               only
               as
               the
               cause
               of
               privat
               Good
               to
               any
               one
               ,
               he
               is
               belov'd
               but
               as
               any
               other
               instrument
               or
               
               means
               of
               Pleasure
               by
               any
               vitious
               Creature
               :
               and
               when
               there
               is
               more
               of
               this
               sort
               of
               Passion
               or
               Affection
               towards
               privat
               good
               ,
               there
               is
               less
               room
               ,
               as
               has
               bin
               shewn
               ,
               for
               the
               other
               towards
               more
               general
               Good
               ,
               or
               towards
               any
               deserving
               object
               worthy
               of
               Love
               and
               Admiration
               for
               its
               own
               sake
               ;
               such
               as
               is
               God.
               
            
             
               IN
               the
               same
               manner
               ,
               if
               the
               love
               and
               desire
               of
               Life
               ,
               or
               prolongation
               of
               Being
               ,
               be
               remarkably
               strong
               in
               any
               Creature
               ;
               the
               stronger
               it
               is
               ,
               the
               less
               he
               is
               able
               to
               have
               true
               submission
               or
               resignation
               to
               Providence
               ,
               or
               the
               Rule
               and
               Order
               of
               God
               ,
               and
               consequently
               the
               less
               is
               his
               Piety
               .
               And
               if
               his
               Resignation
               depends
               wholly
               on
               that
               expectation
               of
               infinit
               Reward
               ,
               the
               meaning
               of
               his
               Resignation
               ,
               whatever
               the
               appearance
               be
               ,
               is
               only
               this
               ,
               
                 That
                 he
                 resigns
                 all
                 other
                 things
                 upon
                 a
                 condition
                 of
              
               THAT
               
                 which
                 he
                 himself
                 confesses
                 to
                 be
                 much
                 beyond
                 an
                 Equivalent
                 ,
                 viz.
              
               eternal
               Living
               ,
               and
               in
               a
               State
               of
               highest
               Pleasure
               and
               Enjoyment
               .
            
             
               BUT
               ,
               notwithstanding
               this
               ,
               it
               is
               certain
               that
               altho
               the
               Principle
               of
               Virtue
               cannot
               in
               its
               own
               nature
               but
               suffer
               diminution
               by
               whatsoever
               is
               of
               that
               other
               Kind
               ;
               as
               by
               
                 eagerness
                 of
                 Reward
              
               (
               which
               by
               it self
               ,
               and
               in
               the
               room
               of
               better
               Affection
               is
               mercenariness
               )
               and
               
                 dread
                 of
                 Punishment
              
               (
               which
               is
               in
               the
               
               same
               sense
               servility
               :
               )
               and
               altho
               as
               any
               such
               ardent
               pursuit
               of
               Pleasure
               ,
               or
               over-great
               attention
               of
               the
               Mind
               to
               self-concernment
               increases
               ,
               the
               principle
               of
               Generosity
               ,
               Magnanimity
               and
               Virtue
               ,
               must
               suffer
               and
               decrease
               ;
               yet
               it
               is
               certain
               that
               this
               Principle
               of
               
                 fear
                 of
                 future
                 Punishment
              
               and
               
                 hope
                 of
                 future
                 Reward
              
               may
               indirectly
               ,
               and
               in
               particular
               circumstances
               ,
               be
               the
               occasion
               of
               great
               good
               and
               advantage
               to
               Virtue
               ;
               and
               what
               this
               may
               be
               ,
               we
               shall
               to
               the
               full
               endeavor
               to
               shew
               .
            
             
               IT
               has
               bin
               already
               consider'd
               how
               ,
               that
               notwithstanding
               any
               implanted
               sense
               of
               Right
               and
               Wrong
               ,
               or
               any
               good
               affection
               towards
               Society
               ,
               yet
               by
               violent
               Passion
               ,
               as
               by
               Rage
               or
               Lust
               ,
               this
               other
               good
               Affection
               may
               be
               frequently
               control'd
               and
               overcome
               .
               Where
               therefore
               there
               is
               nothing
               in
               the
               Mind
               capable
               to
               make
               such
               Passions
               as
               these
               the
               objects
               of
               its
               aversion
               ,
               and
               to
               cause
               them
               earnestly
               to
               be
               oppos'd
               and
               struggled
               against
               ;
               in
               this
               case
               ,
               if
               there
               be
               any
               thing
               in
               Religion
               which
               creates
               a
               belief
               that
               Passions
               of
               this
               kind
               as
               well
               as
               their
               consequent
               Actions
               ,
               are
               the
               object
               of
               a
               Deitys
               animadversion
               ,
               it
               is
               certain
               that
               such
               a
               Belief
               must
               be
               allow'd
               beneficial
               to
               Virtue
               ,
               as
               it
               will
               be
               allow'd
               to
               tend
               to
               the
               calming
               of
               the
               Mind
               ,
               and
               to
               the
               
               disposing
               or
               fitting
               the
               Person
               to
               a
               better
               recollection
               and
               observance
               of
               that
               other
               good
               and
               virtuous
               Principle
               ,
               which
               by
               being
               unobstructed
               must
               the
               more
               increase
               .
            
             
               THIS
               also
               may
               be
               said
               as
               to
               the
               support
               which
               this
               Belief
               
                 of
                 a
                 future
                 Reward
                 and
                 Punishment
              
               may
               prove
               to
               Virtue
               ;
               that
               as
               it
               is
               capable
               of
               raising
               men
               to
               Virtue
               who
               were
               at
               first
               in
               a
               manner
               strangers
               to
               it
               ;
               so
               where
               men
               are
               already
               in
               a
               virtuous
               Course
               ,
               it
               may
               prove
               that
               which
               alone
               can
               save
               them
               from
               falling
               off
               from
               the
               Virtue
               they
               possess
               ,
               into
               a
               licentious
               and
               vitious
               practise
               .
            
             
               TO
               prove
               how
               this
               may
               be
               ,
               we
               may
               consider
               the
               thing
               thus
               .
               A
               Person
               who
               has
               much
               of
               goodness
               and
               natural
               rectitude
               in
               his
               Temper
               ,
               being
               sensible
               of
               Poverty
               ,
               Crosses
               and
               Adversity
               ;
               and
               being
               perhaps
               of
               a
               Nature
               too
               sensible
               towards
               some
               certain
               Pleasures
               ,
               as
               of
               Fame
               or
               Reputation
               ,
               Ease
               ,
               Indolency
               or
               Repose
               ;
               it
               is
               certain
               that
               the
               meeting
               with
               any
               of
               these
               first
               ,
               or
               the
               being
               disappointed
               in
               any
               of
               these
               latter
               ,
               must
               give
               a
               sourness
               and
               distaste
               to
               the
               Temper
               ,
               and
               make
               it
               averse
               to
               that
               which
               is
               the
               occasion
               of
               such
               ill
               .
               Now
               if
               the
               Person
               be
               so
               affected
               as
               to
               think
               his
               Honesty
               or
               strict
               Integrity
               to
               be
               at
               any
               time
               the
               occasion
               of
               this
               ill
               ;
               it
               is
               likely
               he
               may
               be
               
               made
               dissatisfi'd
               with
               his
               good
               Disposition
               and
               Principles
               .
               And
               if
               his
               own
               thoughts
               ,
               or
               the
               corrupt
               insinuations
               of
               other
               men
               still
               present
               this
               to
               his
               Mind
               ,
               
                 that
                 his
                 Honesty
                 is
                 the
                 occasion
                 of
                 this
                 ill
                 to
                 him
                 ,
              
               and
               
                 that
                 if
                 freed
                 from
                 this
                 restraint
                 of
                 Virtue
                 and
                 Honesty
                 ,
                 he
                 might
                 be
                 much
                 happier
              
               ;
               't
               is
               very
               obvious
               that
               his
               love
               and
               relish
               towards
               Virtue
               and
               Honesty
               ,
               must
               every
               day
               diminish
               ,
               as
               the
               Temper
               grows
               uneasy
               and
               quarrels
               with
               it
               .
               But
               if
               he
               opposes
               to
               this
               the
               consideration
               ,
               that
               Honesty
               carries
               with
               it
               ,
               if
               not
               a
               present
               ,
               at
               least
               a
               future
               recompence
               ,
               so
               as
               to
               make
               up
               that
               loss
               to
               privat
               or
               self-good
               which
               he
               repines
               at
               ;
               then
               may
               this
               injury
               to
               his
               good
               Temper
               and
               honest
               Principle
               be
               prevented
               ,
               and
               his
               Love
               or
               Affection
               towards
               Honesty
               and
               Virtue
               remain
               the
               same
               .
            
             
               IN
               the
               same
               manner
               where
               there
               is
               not
               a
               love
               ,
               but
               a
               sort
               of
               aversion
               towards
               what
               is
               Good
               and
               Virtuous
               ,
               as
               towards
               Lenity
               and
               Forgivingness
               ,
               and
               that
               there
               is
               a
               love
               of
               its
               contrary
               ,
               Revenge
               ;
               it
               is
               possible
               and
               very
               natural
               ,
               that
               by
               the
               consideration
               that
               Lenity
               is
               ,
               by
               its
               rewards
               ,
               made
               the
               cause
               of
               a
               greater
               self-good
               ;
               that
               very
               Affection
               of
               Lenity
               and
               Mildness
               may
               be
               industriously
               nourish'd
               ,
               and
               the
               contrary
               depress'd
               ;
               so
               that
               the
               good
               Affection
               may
               come
               at
               last
               to
               be
               
               seated
               in
               the
               Temper
               ,
               and
               the
               good
               and
               proper
               Object
               to
               be
               belov'd
               ,
               as
               by
               a
               Creature
               well
               affected
               ,
               
                 when
                 no
                 Punishment
                 or
                 reward
                 is
                 thought
                 of
                 .
              
            
             
               THUS
               we
               see
               that
               in
               a
               State
               or
               Public
               ,
               a
               virtuous
               and
               good
               Administration
               ,
               and
               an
               equal
               and
               just
               distribution
               of
               Rewards
               and
               Punishments
               is
               of
               service
               ,
               not
               only
               to
               restrain
               vitious
               men
               ,
               and
               to
               make
               them
               act
               usefully
               to
               the
               public
               ;
               but
               ,
               by
               making
               Virtue
               to
               be
               apparently
               the
               interest
               of
               every
               one
               ,
               it
               removes
               all
               prejudices
               against
               it
               ,
               creates
               a
               fair
               reception
               for
               it
               ,
               and
               leads
               men
               into
               that
               path
               which
               afterwards
               they
               cannot
               easily
               quit
               .
               For
               ,
               thus
               a
               People
               made
               virtuous
               by
               the
               long
               course
               of
               a
               wise
               and
               just
               Administration
               ,
               when
               ever
               this
               happens
               to
               be
               interrupted
               by
               some
               sudden
               Tyranny
               or
               Usurpation
               ,
               they
               will
               on
               this
               account
               rather
               be
               raised
               to
               exert
               a
               stronger
               Virtue
               .
               And
               even
               ,
               where
               by
               long
               and
               continued
               arts
               of
               a
               prevailing
               Tyranny
               ,
               they
               are
               at
               last
               totally
               oppress'd
               ,
               the
               seeds
               of
               that
               Virtue
               will
               still
               remain
               ,
               and
               for
               some
               Ages
               afterwards
               shew
               themselves
               not
               wholly
               extinct
               .
               But
               this
               withal
               we
               must
               here
               observe
               ,
               that
               it
               is
               Example
               which
               chiefly
               works
               these
               Effects
               ;
               for
               a
               virtuous
               Administration
               is
               seldom
               but
               accompanied
               with
               Virtue
               in
               the
               Magistrate
               .
               Nor
               is
               it
               so
               
               much
               the
               reward
               it self
               ,
               or
               the
               punishment
               which
               dos
               this
               ,
               as
               the
               natural
               estimation
               of
               Virtue
               ,
               and
               shame
               of
               Villany
               which
               is
               excited
               and
               mov'd
               by
               these
               expressions
               of
               the
               hatred
               of
               Mankind
               towards
               injustice
               ,
               and
               their
               approbation
               of
               Goodness
               and
               Virtue
               .
               For
               even
               in
               the
               suffering
               of
               the
               greatest
               Villains
               themselves
               ,
               we
               see
               generally
               that
               the
               infamy
               of
               their
               Act
               ,
               the
               odiousness
               of
               their
               Crime
               ,
               and
               their
               shame
               towards
               Mankind
               ,
               contribute
               more
               to
               their
               misery
               than
               all
               besides
               ;
               and
               that
               it
               is
               not
               so
               much
               Death
               it self
               which
               creates
               their
               horror
               ,
               as
               that
               kind
               of
               Death
               they
               undergo
               .
            
             
               IT
               is
               the
               same
               in
               privat
               Families
               :
               and
               here
               tho
               the
               Slaves
               and
               mercenary
               Servants
               ,
               restrain'd
               and
               made
               orderly
               by
               punishment
               ,
               and
               by
               the
               severity
               of
               their
               Master
               ,
               are
               not
               on
               that
               account
               made
               Good
               or
               Honest
               ;
               yet
               the
               same
               master
               of
               the
               Family
               using
               proper
               Rewards
               and
               Punishments
               towards
               his
               Children
               ,
               teaches
               them
               Goodness
               ,
               and
               by
               this
               help
               instructs
               them
               in
               a
               Virtue
               which
               afterwards
               they
               practise
               upon
               other
               grounds
               ,
               and
               without
               thoughts
               of
               reward
               .
            
             
               IF
               by
               
                 the
                 thoughts
                 of
                 future
                 Reward
              
               ,
               or
               what
               regards
               another
               State
               ,
               be
               understood
               the
               love
               and
               desire
               of
               virtuous
               Enjoyment
               ,
               or
               of
               the
               very
               practice
               and
               exercise
               
               of
               Virtue
               in
               another
               Life
               ;
               the
               expectation
               or
               hope
               of
               this
               ,
               must
               not
               only
               be
               a
               great
               encouragement
               to
               Virtue
               ;
               but
               it
               appears
               plainly
               ,
               that
               the
               very
               following
               of
               Virtue
               in
               hope
               to
               obtain
               that
               supreme
               Happiness
               which
               consists
               in
               the
               perfection
               of
               it
               ,
               is
               of
               it self
               a
               degree
               of
               Virtue
               ,
               a
               proof
               of
               the
               sincere
               Love
               we
               have
               for
               it
               ,
               as
               for
               its
               own
               sake
               ;
               and
               cannot
               be
               call'd
               a
               motive
               of
               self-interest
               or
               selfishness
               :
               for
               if
               the
               love
               of
               Virtue
               be
               any
               thing
               distinct
               from
               that
               which
               we
               mean
               by
               common
               and
               narrow
               self-interest
               ,
               then
               the
               love
               and
               desire
               of
               Life
               (
               when
               lov'd
               and
               desir'd
               for
               the
               sake
               of
               Virtue
               alone
               )
               must
               also
               be
               distinct
               .
               But
               if
               the
               desire
               of
               continu'd
               or
               prolong'd
               Life
               ,
               be
               only
               through
               the
               violence
               of
               that
               aversion
               which
               is
               towards
               Death
               ;
               if
               it
               be
               through
               the
               love
               and
               desire
               of
               something
               else
               in
               Life
               ,
               than
               virtuous
               Affection
               and
               Practice
               ,
               and
               through
               the
               unwillingness
               of
               parting
               with
               something
               else
               than
               what
               is
               purely
               of
               this
               kind
               ;
               then
               is
               this
               no
               longer
               any
               Virtue
               ,
               or
               sign
               of
               Virtue
               .
            
             
               WHOEVER
               therefore
               (
               from
               what
               has
               bin
               said
               before
               )
               is
               after
               any
               manner
               ,
               or
               in
               any
               way
               at
               all
               perswaded
               or
               induc'd
               to
               think
               that
               Honesty
               and
               Virtue
               have
               their
               Rewards
               ;
               such
               a
               one
               is
               capable
               of
               being
               led
               to
               a
               Virtue
               which
               he
               already
               
               is
               not
               arriv'd
               at
               ;
               tho
               yet
               his
               doing
               any
               thing
               on
               the
               consideration
               or
               foresight
               merely
               of
               such
               Reward
               separate
               from
               Virtue
               and
               of
               another
               nature
               ,
               is
               no
               Virtue
               ;
               nor
               even
               that
               thing
               of
               setting
               about
               to
               make
               himself
               virtuous
               on
               that
               score
               ,
               can
               be
               any
               Virtue
               .
               For
               tho
               he
               may
               intend
               to
               be
               virtuous
               ,
               he
               is
               not
               become
               so
               ,
               for
               having
               only
               intended
               ,
               or
               for
               only
               intending
               to
               be
               so
               ,
               because
               of
               the
               rewards
               of
               Virtue
               :
               but
               as
               soon
               as
               he
               is
               come
               to
               have
               one
               single
               good
               Affection
               ,
               any
               Affection
               towards
               what
               is
               good
               and
               worthy
               ,
               sociable
               ,
               human
               ,
               or
               any
               way
               morally
               good
               ,
               as
               liking
               and
               affecting
               this
               
                 for
                 its
                 own
                 sake
              
               ,
               and
               as
               good
               and
               amiable
               
                 in
                 it self
              
               ;
               then
               is
               he
               in
               some
               degree
               Good
               and
               Virtuous
               ,
               and
               not
               till
               then
               .
            
             
               UPON
               the
               whole
               therefore
               ,
               one
               who
               has
               not
               any
               Reason
               or
               Belief
               to
               hinder
               him
               from
               thinking
               that
               Virtue
               is
               the
               cause
               of
               Misery
               ,
               and
               is
               of
               self-ill
               ,
               such
               a
               one
               must
               be
               subject
               to
               lose
               much
               of
               his
               Virtue
               and
               good
               Disposition
               .
               And
               one
               who
               has
               a
               contrary
               Reason
               and
               Belief
               ,
               which
               makes
               him
               think
               Virtue
               to
               be
               his
               Good
               ,
               or
               a
               cause
               of
               good
               to
               him
               ,
               has
               an
               inducement
               to
               Virtue
               ,
               and
               an
               assistance
               in
               it
               which
               the
               other
               has
               not
               .
            
             
             
               WHOEVER
               thinks
               always
               consistently
               ,
               or
               according
               to
               one
               fix'd
               or
               settled
               Judgment
               ,
               
                 that
                 Virtue
                 causes
                 Happiness
                 ,
                 and
                 Vice
                 Misery
              
               ;
               or
               whoever
               there
               is
               ,
               who
               ,
               as
               they
               say
               commonly
               ,
               
                 feels
                 by
                 himself
              
               ,
               that
               he
               can
               never
               be
               happy
               ,
               if
               he
               quits
               his
               Integrity
               and
               Innocency
               ;
               either
               of
               these
               Persons
               carry
               with
               them
               that
               requisit
               security
               ,
               and
               that
               assistance
               to
               Virtue
               abovemention'd
               .
               Or
               if
               there
               are
               such
               who
               have
               not
               such
               thoughts
               ,
               nor
               can
               believe
               that
               Virtue
               is
               their
               interest
               in
               Life
               ,
               except
               they
               are
               otherwise
               rewarded
               ;
               yet
               if
               they
               believe
               a
               God
               dispensing
               Rewards
               and
               Punishments
               in
               this
               present
               ,
               or
               in
               a
               future
               State
               ,
               to
               Virtue
               and
               Vice
               ,
               they
               carry
               also
               this
               security
               and
               assistance
               to
               Virtue
               along
               with
               them
               ;
               whilst
               their
               Belief
               continues
               thus
               ,
               and
               is
               not
               in
               the
               least
               either
               wavering
               or
               doubtful
               .
               For
               it
               must
               be
               observ'd
               here
               ,
               that
               whensoever
               the
               dependence
               upon
               this
               is
               exceeding
               great
               ,
               it
               very
               much
               takes
               off
               from
               any
               other
               dependence
               or
               encouragement
               ;
               for
               ,
               where
               high
               Rewards
               are
               inforc'd
               ,
               and
               the
               imagination
               strongly
               turn'd
               towards
               them
               ,
               the
               other
               natural
               Motives
               to
               Goodness
               are
               apt
               to
               lose
               much
               of
               their
               force
               ,
               whilst
               the
               Mind
               is
               thus
               transported
               and
               taken
               up
               in
               the
               contemplation
               and
               pursuit
               of
               a
               highly
               elevated
               
               Self-interest
               ,
               and
               in
               a
               concernment
               of
               such
               infinit
               importance
               to
               our selves
               in
               particular
               ,
               that
               on
               this
               account
               ,
               all
               other
               Affections
               towards
               Friends
               ,
               Relations
               ,
               or
               Mankind
               (
               mere
               worldly
               objects
               )
               are
               slightly
               look'd
               upon
               ;
               the
               interest
               of
               our
               Soul
               being
               so
               far
               superior
               .
               And
               we
               know
               this
               by
               experience
               ,
               that
               the
               Persons
               who
               are
               the
               most
               highly
               Devout
               ,
               are
               ,
               from
               the
               contemplation
               of
               the
               high
               enjoyments
               of
               another
               State
               ,
               accustom'd
               to
               undervalue
               all
               other
               earthly
               advantages
               of
               Goodness
               ;
               and
               in
               the
               same
               religious
               Zeal
               are
               often
               carri'd
               to
               decry
               all
               other
               natural
               benefits
               of
               Virtue
               :
               so
               as
               to
               declare
               ,
               that
               except
               only
               for
               the
               sake
               of
               that
               supreme
               Reward
               ,
               they
               would
               devest
               themselves
               of
               all
               Goodness
               at
               once
               ,
               and
               should
               think
               it
               their
               greatest
               advantage
               to
               be
               vitious
               .
               So
               that
               there
               may
               be
               nothing
               more
               fatal
               to
               Virtue
               ,
               than
               the
               weak
               and
               uncertain
               belief
               of
               a
               future
               Reward
               and
               Punishment
               ;
               for
               ,
               having
               laid
               the
               stress
               wholly
               here
               ,
               if
               this
               come
               to
               fail
               ,
               or
               loosly
               to
               waver
               ,
               it
               must
               prove
               a
               betraying
               of
               Virtue
               ,
               and
               must
               prove
               ,
               if
               not
               the
               ruin
               ,
               at
               least
               of
               mighty
               prejudice
               to
               mens
               Morals
               .
            
             
               BUT
               to
               return
               to
               our
               Argument
               ;
               the
               belief
               of
               a
               God
               therefore
               may
               supply
               that
               defect
               in
               the
               Thought
               or
               Opinion
               concerning
               the
               want
               of
               Happiness
               in
               
               Virtue
               ,
               which
               Atheism
               has
               no
               remedy
               for
               .
               Altho
               it
               be
               not
               otherwise
               imply'd
               ,
               but
               that
               without
               an
               absolute
               and
               clear
               assent
               to
               that
               Hypothesis
               of
               full
               and
               compleat
               Theism
               ;
               the
               other
               Opinion
               ,
               or
               the
               other
               Thoughts
               as
               to
               the
               Happiness
               of
               a
               man
               with
               good
               Affections
               ,
               and
               the
               Misery
               of
               a
               man
               with
               contrary
               ones
               ,
               may
               possibly
               be
               establish'd
               in
               the
               Mind
               ;
               and
               so
               Virtue
               be
               esteem'd
               good
               ,
               or
               the
               means
               of
               Good
               ;
               and
               Vice
               always
               the
               contrary
               .
               Tho
               yet
               the
               natural
               tendency
               of
               Atheism
               be
               very
               different
               ;
               since
               besides
               the
               unaptness
               and
               disproportion
               of
               such
               a
               belief
               as
               that
               of
               Atheism
               ,
               to
               the
               apprehension
               or
               imagination
               of
               any
               thing
               in
               such
               just
               order
               ,
               and
               according
               to
               so
               admirable
               a
               disposition
               as
               that
               would
               be
               ,
               were
               Virtue
               always
               the
               Good
               ,
               and
               Vice
               the
               Ill
               of
               every
               Creature
               :
               it
               must
               be
               besides
               confess'd
               too
               ,
               that
               there
               is
               a
               great
               deal
               wanting
               in
               this
               Belief
               towards
               the
               promotion
               of
               that
               particular
               good
               Affection
               of
               
                 love
                 to
                 Virtue
              
               ;
               which
               Love
               however
               when
               at
               its
               height
               ,
               and
               when
               forcibly
               felt
               ,
               is
               the
               chiefest
               thing
               that
               can
               make
               the
               happiness
               of
               Virtue
               to
               be
               well
               credited
               :
               for
               it
               is
               almost
               impossible
               
                 constantly
                 and
                 firmly
              
               to
               retain
               this
               opinion
               of
               the
               great
               Happiness
               arising
               from
               Virtue
               it self
               ,
               without
               conceiving
               high
               thoughts
               and
               estimation
               of
               
               
                 the
                 Pleasure
                 and
                 Delight
              
               resulting
               from
               the
               very
               love
               of
               Virtue
               ;
               from
               the
               contemplation
               of
               what
               is
               worthy
               in
               it self
               ,
               as
               well
               as
               from
               the
               mere
               conveniences
               of
               a
               virtuous
               Life
               :
               which
               sort
               of
               
                 Pleasure
                 and
                 Delight
              
               is
               likely
               to
               gain
               but
               little
               opinion
               or
               credit
               where
               it
               is
               not
               highly
               experienc'd
               .
               The
               chief
               ground
               and
               support
               ,
               therefore
               ,
               of
               this
               Opinion
               ,
               of
               
                 the
                 constant
                 Happiness
                 of
                 Virtue
              
               ,
               must
               be
               from
               the
               powerful
               feeling
               of
               this
               Affection
               ,
               and
               the
               knowledg
               of
               its
               Power
               and
               Strength
               .
               But
               this
               is
               certain
               ,
               that
               there
               must
               be
               but
               little
               encouragement
               or
               support
               of
               any
               such
               Affection
               as
               this
               ,
               or
               
                 of
                 liking
                 and
                 affecting
                 any
                 thing
                 as
                 in
                 it self
                 good
                 and
                 beautiful
                 ,
              
               where
               there
               is
               neither
               goodness
               nor
               beauty
               allowed
               in
               the
               WHOLE
               it self
               ;
               nor
               any
               perfect
               or
               wise
               direction
               for
               the
               good
               of
               any
               thing
               ,
               nor
               any
               good
               Affection
               of
               a
               supreme
               Mind
               or
               Will
               towards
               the
               good
               of
               all
               in
               general
               ,
               nor
               any
               consciousness
               in
               such
               an
               all-knowing
               and
               perfect
               Mind
               ,
               of
               the
               Virtue
               and
               good
               Affection
               of
               particulars
               .
               This
               must
               tend
               rather
               to
               the
               cutting
               off
               of
               all
               love
               ,
               veneration
               or
               esteem
               of
               any
               thing
               decent
               ,
               just
               or
               orderly
               in
               the
               Universe
               ,
               to
               the
               weaning
               of
               the
               Affections
               from
               any
               thing
               amiable
               or
               self-worthy
               ,
               and
               to
               the
               suppressing
               even
               of
               that
               very
               Habit
               and
               Custom
               of
               contemplating
               
               with
               satisfaction
               and
               delight
               the
               beauties
               that
               are
               in
               Nature
               ,
               and
               whatever
               in
               the
               order
               of
               things
               is
               according
               to
               a
               harmony
               and
               proportion
               the
               most
               resulting
               to
               sense
               .
               For
               how
               little
               dispos'd
               must
               such
               a
               Person
               be
               ,
               either
               to
               love
               or
               admire
               any
               thing
               as
               orderly
               and
               comly
               in
               the
               Universe
               ,
               who
               thinks
               that
               the
               Universe
               it self
               is
               nothing
               but
               disorder
               ?
               how
               unapt
               to
               reverence
               or
               respect
               any
               particular
               or
               subordinat
               Beauty
               (
               such
               as
               is
               part
               of
               the
               structure
               )
               when
               the
               WHOLE
               it self
               is
               thought
               to
               want
               perfection
               ,
               and
               to
               be
               only
               a
               vast
               and
               infinit
               deformity
               ?
            
             
               AND
               when
               we
               consider
               further
               concerning
               such
               an
               opinion
               of
               the
               WHOLE
               as
               this
               is
               ,
               and
               the
               thoughts
               of
               living
               in
               such
               a
               distracted
               Universe
               ,
               from
               which
               so
               many
               ills
               may
               be
               suspected
               ,
               and
               in
               which
               there
               is
               nothing
               good
               ,
               nothing
               lovely
               to
               be
               contemplated
               ,
               or
               that
               can
               raise
               any
               affection
               towards
               it
               other
               than
               that
               of
               Hatred
               and
               Aversion
               ;
               it
               will
               seem
               hardly
               possible
               for
               us
               to
               think
               otherwise
               of
               such
               an
               Opinion
               as
               this
               ,
               than
               that
               it
               must
               by
               degrees
               imbitter
               the
               Temper
               ,
               and
               not
               only
               make
               the
               love
               of
               Virtue
               to
               be
               less
               felt
               ,
               but
               help
               to
               impair
               and
               ruin
               natural
               Affection
               and
               Kindness
               .
               So
               that
               as
               there
               is
               nothing
               so
               exalting
               to
               Virtue
               ,
               or
               so
               hightning
               to
               the
               pleasure
               deriv'd
               
               from
               it
               ,
               as
               a
               pure
               and
               perfect
               Theism
               ;
               so
               on
               the
               other
               side
               a
               perfect
               Atheism
               is
               that
               which
               must
               tend
               exceedingly
               to
               destroy
               all
               ground
               of
               delight
               in
               Virtue
               ,
               and
               even
               that
               very
               Principle
               it self
               of
               all
               Virtue
               ,
               viz.
               natural
               and
               good
               Affection
               .
            
             
               BUT
               now
               on
               the
               other
               side
               ;
               neither
               is
               it
               impli'd
               that
               every
               one
               whosoever
               that
               believes
               a
               God
               ,
               believes
               to
               this
               effect
               ,
               and
               with
               this
               advantage
               to
               Virtue
               ;
               or
               that
               whoever
               believes
               both
               a
               God
               ,
               and
               Rewards
               and
               Punishments
               dispens'd
               either
               in
               this
               present
               ,
               or
               in
               some
               future
               State
               ,
               believes
               to
               this
               effect
               .
               For
               if
               he
               believes
               that
               these
               Rewards
               and
               Punishments
               are
               tied
               to
               ,
               or
               follow
               something
               else
               than
               good
               or
               ill
               Affections
               (
               as
               they
               do
               ,
               who
               believe
               Rewards
               for
               simple
               actions
               or
               performances
               irrational
               ,
               and
               without
               account
               ;
               or
               who
               believe
               such
               Rewards
               and
               Punishments
               as
               are
               tied
               to
               things
               casual
               and
               accidental
               ,
               as
               the
               being
               born
               in
               such
               a
               place
               ,
               or
               of
               such
               Parents
               )
               then
               may
               the
               Affections
               grow
               ill
               and
               vitious
               without
               hindrance
               ,
               or
               rather
               with
               help
               ,
               as
               has
               bin
               shewn
               ;
               because
               of
               the
               suppos'd
               want
               of
               Rectitude
               in
               the
               ador'd
               sovereign
               Being
               .
            
             
               WHOEVER
               therefore
               has
               a
               firm
               belief
               of
               a
               God
               whom
               he
               dos
               not
               merely
               call
               Good
               ,
               but
               of
               whom
               in
               reality
               he
               believes
               
               nothing
               but
               what
               is
               good
               ,
               and
               is
               really
               sutable
               to
               the
               exactest
               character
               of
               Justice
               ;
               such
               a
               Person
               believing
               Rewards
               and
               Punishments
               in
               another
               Life
               ,
               must
               believe
               them
               Rewards
               and
               Punishments
               of
               Virtue
               and
               Vice
               merely
               ,
               and
               not
               of
               any
               other
               Qualities
               or
               Accidents
               ,
               which
               make
               them
               either
               Rewards
               for
               ill
               ,
               or
               for
               nothing
               ;
               and
               therefore
               not
               properly
               Rewards
               ,
               but
               
                 capricious
                 distributions
                 of
                 Happiness
                 or
                 Vnhappiness
                 to
                 Creatures
                 .
              
               And
               such
               a
               Person
               as
               this
               has
               the
               advantage
               spoken
               of
               ,
               and
               can
               grow
               to
               be
               ,
               or
               can
               keep
               himself
               virtuous
               where
               an
               Atheist
               cannot
               ;
               in
               case
               there
               be
               a
               failure
               ,
               as
               abovemention'd
               ,
               in
               the
               thoughts
               or
               opinion
               as
               to
               the
               happiness
               of
               Virtue
               in
               it self
               ,
               and
               that
               it
               come
               to
               be
               believ'd
               the
               contrary
               way
               ,
               
                 that
                 Virtue
                 is
                 an
                 enemy
                 to
                 Happiness
                 ,
                 with
                 respect
                 to
                 this
                 Life
                 merely
                 :
              
               which
               that
               it
               is
               so
               
                 in
                 the
                 main
              
               ,
               is
               an
               opinion
               that
               only
               an
               Atheist
               or
               imperfect
               Theist
               can
               have
               .
               For
               whatever
               be
               decided
               as
               to
               that
               of
               any
               Life
               after
               the
               present
               one
               ,
               and
               of
               Rewards
               and
               Punishments
               to
               come
               ,
               he
               who
               is
               a
               perfect
               Theist
               ,
               and
               who
               believes
               an
               eternal
               universal
               Mind
               ,
               reigning
               sovereignly
               and
               through
               all
               things
               ,
               and
               with
               the
               highest
               perfection
               of
               Goodness
               ,
               as
               well
               as
               Wisdom
               and
               Power
               ,
               cannot
               but
               believe
               that
               Virtue
               is
               made
               the
               good
               or
               
               advantage
               of
               every
               Creature
               capable
               of
               having
               Virtue
               .
               For
               what
               could
               be
               more
               an
               unjust
               Ordinance
               and
               Rule
               ,
               or
               be
               imagin'd
               more
               a
               defective
               Universe
               and
               ill
               constitution
               of
               things
               ,
               than
               if
               Virtue
               were
               naturally
               made
               the
               ill
               ,
               and
               Vice
               the
               good
               of
               every
               Creature
               ?
            
             
               THUS
               therefore
               there
               is
               an
               advantage
               to
               Virtue
               necessarily
               suppos'd
               in
               perfect
               Theism
               ,
               which
               is
               not
               in
               the
               Atheistical
               Belief
               :
               on
               the
               contrary
               it
               is
               ,
               tho
               not
               wholly
               impossible
               ,
               yet
               very
               rare
               and
               difficult
               ,
               that
               through
               all
               the
               ill
               Chances
               to
               which
               a
               virtuous
               man
               may
               be
               expos'd
               ,
               the
               certain
               remembrance
               and
               belief
               
                 that
                 Virtue
                 is
                 the
                 best
                 or
                 only
                 means
                 of
                 Happiness
                 ,
              
               or
               
                 the
                 consciousness
                 of
                 his
                 not
                 being
                 able
                 to
                 recede
                 from
                 it
                 ,
                 without
                 falling
                 into
                 greater
                 Misery
                 ,
                 and
                 a
                 more
                 deplorable
                 State
                 ,
              
               should
               be
               able
               to
               keep
               it self
               a
               firm
               principle
               in
               his
               Mind
               ,
               if
               he
               be
               one
               who
               has
               no
               opinion
               at
               all
               of
               any
               wisdom
               or
               order
               in
               the
               Government
               of
               the
               Universe
               ;
               no
               example
               above
               himself
               of
               any
               Goodness
               or
               good
               Affection
               ,
               and
               whose
               natural
               reflections
               on
               this
               Subject
               cannot
               well
               be
               other
               than
               melancholy
               and
               disgustful
               .
               Now
               ,
               if
               there
               be
               wanting
               in
               a
               Mind
               that
               which
               can
               more
               kindly
               dispose
               the
               Temper
               ,
               and
               is
               able
               to
               raise
               the
               Affection
               to
               a
               greater
               admiration
               and
               love
               of
               Virtue
               ;
               then
               is
               
               there
               much
               wanting
               of
               what
               should
               make
               the
               happiness
               of
               Virtue
               credited
               ;
               since
               nothing
               is
               more
               assistant
               to
               this
               Belief
               than
               the
               full
               experience
               of
               those
               better
               and
               kinder
               Affections
               ,
               and
               of
               that
               satisfaction
               enjoy'd
               in
               the
               love
               of
               Virtue
               it self
               .
            
             
               AND
               now
               in
               the
               last
               place
               ,
               there
               is
               yet
               greater
               advantage
               to
               Virtue
               ,
               in
               that
               opinion
               of
               perfect
               and
               compleat
               Theism
               ,
               which
               we
               will
               endeavor
               to
               explain
               ;
               tho
               the
               matter
               it self
               be
               of
               that
               kind
               which
               is
               nicely
               Philosophical
               ,
               and
               may
               be
               thought
               ,
               perhaps
               ,
               to
               be
               so
               overmuch
               .
               There
               is
               no
               Creature
               ,
               according
               to
               what
               has
               bin
               prov'd
               above
               ,
               but
               must
               be
               ill
               in
               some
               degree
               ,
               by
               having
               any
               Affection
               towards
               ,
               or
               against
               any
               thing
               in
               a
               stronger
               degree
               than
               such
               as
               is
               sutable
               to
               his
               own
               privat
               good
               ,
               and
               that
               of
               the
               System
               he
               is
               join'd
               to
               :
               for
               ,
               in
               this
               case
               the
               Affection
               is
               an
               ill
               Affection
               .
               Now
               if
               a
               rational
               Creature
               has
               that
               degree
               of
               aversion
               which
               is
               requisit
               against
               any
               particular
               ill
               (
               as
               suppose
               that
               Ill
               of
               being
               overcome
               ,
               banish'd
               ,
               or
               ruin'd
               in
               Fortune
               )
               this
               is
               regular
               and
               well
               .
               But
               if
               after
               the
               ill
               happen'd
               ,
               his
               passion
               of
               aversion
               proves
               such
               ,
               that
               he
               still
               rages
               at
               the
               accident
               ,
               and
               is
               in
               continual
               abhorrence
               towards
               his
               fortune
               or
               lot
               ;
               then
               will
               this
               be
               acknowledg'd
               vitious
               in
               
               it self
               ,
               and
               further
               prejudicial
               to
               Temper
               ,
               and
               to
               all
               Virtue
               :
               as
               on
               the
               other
               side
               ,
               the
               patient
               endurance
               of
               the
               Calamity
               ,
               and
               the
               support
               of
               the
               Mind
               under
               it
               ,
               must
               be
               acknowledg'd
               virtuous
               and
               preservative
               of
               Virtue
               .
               Now
               altho
               that
               which
               Atoms
               and
               Chance
               produce
               (
               supposing
               no
               other
               Principle
               besides
               )
               need
               not
               give
               occasion
               to
               that
               excess
               of
               abhorrency
               ,
               violent
               Rage
               and
               Anger
               ,
               which
               is
               what
               a
               tolerably
               rational
               man
               may
               allay
               by
               considering
               ,
               that
               what
               is
               done
               is
               neither
               meant
               nor
               design'd
               ,
               but
               is
               from
               Atoms
               and
               Chance
               only
               ;
               yet
               if
               there
               be
               nothing
               at
               the
               bottom
               ,
               nor
               any
               Rule
               or
               Reason
               besides
               Chance
               and
               Atoms
               ,
               there
               can
               be
               no
               satisfaction
               at
               all
               in
               thinking
               upon
               what
               
                 they
                 alone
              
               produce
               :
               for
               if
               the
               thing
               seems
               ill
               ,
               and
               be
               ill
               felt
               ,
               it
               cannot
               be
               admitted
               in
               that
               Hypothesis
               ,
               (
               or
               in
               the
               Atheistical
               one
               whatever
               it
               be
               )
               that
               this
               Ill
               is
               a
               real
               good
               elsewhere
               ,
               and
               
                 with
                 respect
                 to
                 the
                 whole
                 of
                 things
                 ,
              
               as
               being
               according
               to
               the
               wisest
               and
               best
               design
               that
               is
               conceivable
               .
               Now
               that
               which
               is
               thought
               ill
               ,
               and
               altogether
               unaccountable
               and
               without
               reason
               ,
               cannot
               but
               raise
               some
               degree
               of
               Aversion
               towards
               it
               .
               But
               in
               another
               Hypothesis
               (
               that
               of
               perfect
               Theism
               )
               the
               affirmative
               of
               this
               ,
               
                 that
                 whatever
                 happens
                 is
                 good
              
               ,
               must
               necessarily
               (
               as
               has
               bin
               prov'd
               )
               
               be
               the
               Belief
               .
               Therefore
               in
               the
               course
               of
               things
               in
               this
               world
               ,
               whatsoever
               Ill
               occurring
               would
               seem
               to
               force
               from
               a
               rational
               Creature
               a
               censure
               and
               dislike
               ,
               or
               whatsoever
               may
               happen
               to
               be
               his
               privat
               Lot
               ;
               he
               may
               not
               only
               acquiesce
               in
               it
               ,
               and
               have
               patience
               ,
               which
               is
               but
               an
               abatement
               of
               the
               natural
               anger
               and
               dissatisfaction
               ,
               but
               he
               may
               make
               the
               Lot
               or
               Part
               assign'd
               to
               him
               ,
               an
               object
               of
               his
               good
               Affection
               in
               some
               sort
               ,
               as
               having
               a
               good
               and
               kind
               Affection
               in
               general
               towards
               all
               that
               is
               produc'd
               in
               the
               Universe
               ,
               as
               coming
               from
               the
               most
               perfect
               Wisdom
               ,
               and
               being
               perfectly
               Good
               :
               which
               Affection
               ,
               since
               it
               must
               in
               a
               much
               greater
               degree
               cause
               a
               good
               support
               of
               whatever
               is
               endured
               for
               Virtue
               ,
               or
               in
               any
               state
               of
               sufferance
               ;
               and
               since
               it
               must
               cause
               a
               greater
               acquiescence
               and
               complacency
               with
               respect
               to
               ill
               accidents
               ,
               ill
               men
               and
               injuries
               (
               and
               consequently
               a
               greater
               equality
               ,
               meekness
               and
               benignity
               in
               the
               Temper
               )
               ;
               so
               it
               must
               of
               necessity
               be
               a
               good
               Affection
               ,
               and
               the
               Creature
               that
               has
               it
               ,
               so
               much
               the
               more
               a
               virtuous
               and
               good
               Creature
               :
               for
               whatsoever
               is
               the
               occasion
               or
               means
               of
               more
               affectionatly
               joining
               or
               uniting
               a
               rational
               Creature
               to
               his
               PART
               in
               Society
               ,
               and
               causes
               him
               to
               prosecute
               the
               public
               good
               or
               good
               of
               the
               System
               he
               is
               join'd
               to
               ,
               beyond
               what
               he
               
               would
               otherwise
               do
               ,
               is
               undoubtedly
               the
               occasion
               or
               cause
               of
               greater
               Virtue
               in
               him
               .
               Now
               if
               the
               subject
               of
               such
               an
               Affection
               be
               not
               just
               or
               deserving
               ,
               if
               no
               such
               Hypothesis
               is
               to
               be
               admitted
               as
               that
               of
               perfect
               Theism
               (
               so
               that
               there
               is
               
                 real
                 Ill
              
               continually
               produc'd
               in
               the
               course
               of
               things
               in
               the
               Universe
               ,
               and
               no
               good
               intelligent
               and
               powerful
               Principle
               able
               to
               exclude
               such
               ILL
               )
               yet
               notwithstanding
               this
               ,
               the
               Affection
               towards
               this
               false
               subject
               (
               if
               it
               be
               to
               be
               suppos'd
               false
               )
               must
               be
               so
               far
               good
               ,
               as
               that
               the
               having
               of
               it
               will
               be
               the
               occasion
               of
               greater
               strengthning
               and
               forwarding
               of
               Virtue
               ,
               as
               has
               bin
               shewn
               .
               But
               if
               the
               subject
               be
               just
               ;
               that
               is
               to
               say
               ,
               if
               every
               thing
               which
               the
               Universe
               produces
               be
               according
               to
               all
               reason
               the
               wisest
               and
               best
               of
               what
               could
               be
               imagin'd
               ,
               and
               be
               therefore
               the
               most
               worthy
               of
               admiration
               ,
               applause
               ,
               and
               all
               good
               Affection
               of
               rational
               Creatures
               ,
               as
               coming
               from
               a
               most
               perfect
               ,
               wise
               and
               good
               Principle
               ;
               then
               dos
               such
               an
               Affection
               become
               due
               and
               requisit
               in
               every
               rational
               Creature
               ,
               so
               as
               that
               it
               must
               be
               vitious
               to
               want
               it
               .
               On
               which
               it
               may
               be
               grounded
               ,
               
                 that
                 the
                 relation
                 which
                 Virtue
                 has
                 to
                 Piety
                 is
                 such
                 ,
                 as
                 that
                 the
              
               FIRST
               
                 is
                 not
                 compleat
                 but
                 in
                 the
              
               LATTER
               :
               and
               that
               where
               this
               latter
               is
               wanting
               ,
               there
               cannot
               be
               the
               same
               benignity
               ,
               
               perseverance
               ,
               the
               same
               good
               composure
               of
               the
               Affections
               ,
               nor
               so
               good
               a
               Mind
               .
            
             
               TO
               conclude
               then
               :
               Having
               consider'd
               how
               any
               Opinion
               about
               the
               Existence
               of
               a
               God
               can
               have
               influence
               on
               the
               Manners
               of
               men
               ,
               and
               cause
               either
               Virtue
               or
               Vice
               ;
               if
               the
               reasons
               we
               have
               offered
               be
               found
               to
               be
               of
               any
               weight
               ,
               it
               will
               appear
               in
               resolution
               of
               the
               question
               which
               has
               bin
               treated
               of
               :
               That
               one
               who
               has
               not
               the
               Opinion
               or
               Belief
               of
               an
               intelligent
               Principle
               or
               God
               ,
               may
               ,
               tho
               very
               difficultly
               ,
               and
               at
               a
               great
               hazard
               ,
               be
               capable
               of
               Virtue
               ,
               so
               as
               to
               have
               an
               Honesty
               ,
               a
               Faith
               ,
               a
               Justice
               perhaps
               of
               great
               note
               and
               worth
               ;
               may
               have
               many
               generous
               and
               good
               Passions
               ,
               and
               possibly
               that
               of
               
                 love
                 to
                 Virtue
              
               for
               its
               own
               sake
               ,
               as
               well
               as
               for
               being
               believ'd
               advantageous
               :
               but
               that
               in
               the
               other
               Belief
               ,
               there
               are
               not
               only
               greater
               securities
               and
               advantages
               to
               Virtue
               ,
               but
               there
               is
               besides
               
                 a
                 degree
                 of
                 Virtue
              
               which
               the
               Opinion
               contrary
               to
               it
               cannot
               admit
               .
               So
               that
               the
               chiefest
               security
               ,
               the
               perfection
               and
               the
               highest
               degree
               of
               Virtue
               ,
               must
               be
               owing
               to
               the
               belief
               of
               a
               God.
               
            
          
        
         
           
           
           
             BOOK
             the
             Second
             .
             OF
             THE
             OBLIGATIONS
             TO
             VIRTUE
             .
          
           
             
               SECT
               .
               I.
               
            
             
               WE
               have
               already
               consider'd
               WHAT
               VIRTUE
               IS
               ,
               who
               may
               be
               allow'd
               in
               any
               degree
               virtuous
               .
               It
               remains
               now
               to
               shew
               ,
               WHAT
               OBLIGATION
               THERE
               IS
               TO
               VIRTUE
               ,
               and
               how
               any
               one
               may
               have
               reason
               to
               imbrace
               Virtue
               ,
               and
               shun
               Vice.
               
            
             
               WE
               have
               seen
               that
               to
               be
               virtuous
               and
               good
               ,
               is
               for
               a
               rational
               Creature
               in
               the
               use
               of
               good
               Understanding
               and
               Judgment
               ,
               to
               have
               all
               his
               natural
               Affections
               ▪
               or
               better
               Passions
               ,
               his
               dispositions
               of
               
               Mind
               and
               Temper
               sutable
               and
               agreeing
               with
               the
               good
               of
               his
               Kind
               ,
               or
               of
               that
               System
               (
               as
               explain'd
               before
               )
               where
               he
               is
               included
               ,
               and
               of
               which
               he
               is
               a
               PART
               .
               So
               that
               to
               have
               all
               these
               Affections
               right
               and
               intire
               ,
               by
               which
               we
               are
               kindly
               and
               naturally
               join'd
               to
               our
               PART
               in
               Society
               ;
               this
               is
               nam'd
               
                 Rectitude
                 ,
                 Integrity
              
               :
               and
               to
               want
               any
               of
               these
               ,
               or
               to
               have
               their
               contraries
               ,
               such
               as
               alienate
               from
               hence
               ,
               is
               
                 Depravity
                 ,
                 Corruption
                 ,
                 Nature
                 vitiated
                 .
              
            
             
               THAT
               in
               the
               Passions
               and
               Affections
               of
               particular
               Creatures
               there
               is
               a
               relation
               to
               the
               interest
               of
               a
               Species
               or
               
                 common
                 Nature
              
               (
               as
               that
               there
               is
               an
               Affection
               towards
               the
               propagation
               of
               the
               kind
               ,
               towards
               the
               nurture
               of
               the
               young
               ,
               towards
               mutual
               Support
               and
               Succor
               )
               this
               is
               not
               deniable
               ,
               neither
               will
               it
               be
               denied
               ;
               therefore
               ,
               that
               such
               an
               Affection
               as
               this
               of
               a
               Creature
               towards
               the
               good
               of
               that
               common
               Nature
               ,
               is
               as
               proper
               an
               Affection
               ,
               and
               as
               natural
               to
               him
               ,
               as
               to
               any
               member
               of
               a
               Body
               to
               work
               in
               its
               own
               way
               ,
               as
               to
               a
               Stomach
               to
               digest
               ,
               as
               to
               other
               Intrails
               to
               perform
               their
               other
               offices
               ,
               or
               as
               to
               any
               other
               Part
               in
               an
               animal
               Body
               to
               be
               so
               affected
               ,
               and
               to
               operate
               so
               as
               is
               appointed
               to
               it
               in
               its
               System
               .
            
             
             
               IT
               is
               certain
               also
               ,
               that
               a
               Creature
               having
               such
               Affections
               as
               these
               towards
               the
               
                 common
                 Nature
              
               ,
               or
               System
               of
               the
               Kind
               ,
               at
               the
               same
               time
               that
               he
               has
               those
               other
               Affections
               toward
               the
               privat
               Nature
               or
               Self-system
               ,
               (
               as
               in
               the
               case
               of
               self-preservation
               ,
               self-support
               and
               maintenance
               )
               it
               must
               happen
               that
               in
               following
               the
               first
               of
               these
               Affections
               ,
               the
               Creature
               must
               often
               contradict
               and
               go
               against
               
                 these
                 latter
              
               ;
               as
               in
               the
               instance
               so
               often
               before
               us'd
               ,
               where
               the
               love
               to
               the
               young
               makes
               every
               other
               Affection
               towards
               privat
               good
               give
               way
               ,
               and
               causes
               a
               total
               neglect
               of
               self-interest
               or
               concernment
               ▪
            
             
               IT
               may
               seem
               therefore
               in
               this
               place
               ,
               that
               there
               is
               a
               perfect
               opposition
               between
               these
               two
               ;
               as
               if
               the
               pursuing
               or
               being
               carried
               towards
               the
               
                 common
                 Interest
              
               or
               Good
               ,
               by
               such
               Affections
               as
               are
               suted
               to
               that
               common
               Interest
               ,
               were
               a
               hinderance
               to
               the
               attainment
               of
               
                 privat
                 Good
              
               ,
               as
               being
               a
               hinderance
               and
               check
               to
               those
               Passions
               which
               aim
               thither
               .
               And
               it
               being
               found
               that
               hazards
               and
               hardships
               make
               but
               ill
               for
               the
               animal
               State
               ,
               in
               the
               privat
               System
               ;
               these
               other
               Affections
               towards
               another
               Good
               (
               that
               of
               the
               Kind
               ,
               or
               public
               System
               )
               being
               such
               as
               do
               often
               expose
               to
               hardships
               and
               hazards
               ,
               by
               overruling
               their
               opposites
               ,
               the
               self-preservative
               
               passions
               ,
               and
               by
               necessitating
               the
               Creature
               thus
               to
               self-denial
               ,
               and
               ,
               as
               it
               were
               ,
               self-desertion
               ;
               it
               may
               be
               concluded
               ,
               perhaps
               ,
               from
               hence
               ,
               that
               it
               is
               best
               for
               the
               Animal
               to
               be
               without
               any
               such
               Affections
               at
               all
               .
               So
               that
               that
               Love
               which
               joins
               us
               to
               others
               of
               the
               same
               Kind
               ;
               that
               reconciling
               Affection
               towards
               a
               Species
               or
               fellowship
               of
               Creatures
               with
               whom
               we
               are
               bred
               ,
               and
               live
               ;
               that
               social
               Kindness
               ,
               or
               whatever
               else
               ,
               be
               it
               what
               Affection
               soever
               that
               goes
               against
               that
               other
               Principle
               ,
               takes
               the
               place
               of
               the
               self-interesting
               Passions
               ,
               and
               draws
               us
               as
               it
               were
               out
               of
               our selves
               ,
               so
               as
               to
               make
               us
               disregardful
               of
               our
               own
               convenience
               and
               safety
               ;
               whatever
               is
               of
               this
               kind
               should
               be
               abolish'd
               ;
               love
               to
               the
               young
               ,
               tenderness
               and
               pity
               abolished
               ;
               in
               short
               ,
               all
               natural
               Affections
               should
               thus
               be
               extinguish'd
               and
               rooted
               out
               ,
               as
               dangerous
               ,
               tormenting
               and
               destructive
               .
            
             
               ACCORDING
               to
               this
               it
               would
               seem
               to
               follow
               ,
               that
               in
               the
               constitution
               of
               that
               Order
               or
               System
               of
               a
               Kind
               or
               Species
               ,
               the
               PART
               is
               ill
               affected
               ,
               and
               in
               an
               ill
               state
               
                 as
                 to
                 it self
              
               ,
               which
               is
               naturally
               and
               well
               affected
               towards
               the
               WHOLE
               :
               and
               the
               only
               natural
               and
               good
               state
               of
               the
               privat
               nature
               or
               single
               PART
               ,
               as
               to
               it self
               ,
               is
               to
               be
               in
               an
               unnatural
               
               and
               ill
               state
               towards
               the
               common
               Nature
               or
               WHOLE
               .
               A
               strange
               Constitution
               indeed
               !
               in
               which
               it
               must
               be
               confess'd
               that
               there
               is
               much
               disorder
               and
               untowardness
               ;
               but
               which
               in
               Nature
               is
               no
               where
               observ'd
               besides
               :
               that
               in
               a
               System
               ,
               as
               in
               a
               Tree
               or
               animal
               Body
               ,
               any
               Part
               or
               Member
               should
               be
               in
               a
               good
               and
               prosperous
               state
               
                 as
                 to
                 it self
              
               ,
               which
               was
               under
               a
               contrary
               Affection
               ,
               and
               in
               an
               unnatural
               operation
               
                 as
                 to
                 its
                 Whole
              
               .
            
             
               THAT
               this
               is
               otherwise
               ,
               I
               shall
               endeavor
               to
               demonstrate
               ,
               so
               as
               to
               make
               it
               appear
               ,
               that
               what
               seems
               thus
               to
               be
               an
               ill
               Order
               and
               Constitution
               in
               the
               Universe
               ,
               (
               and
               which
               ,
               if
               true
               ,
               would
               necessarily
               make
               natural
               rectitude
               
                 the
                 Ill
              
               ,
               and
               depravity
               
                 the
                 Good
              
               of
               every
               Creature
               )
               is
               in
               reality
               according
               to
               a
               wise
               and
               excellent
               Order
               in
               the
               Universe
               ;
               insomuch
               that
               for
               every
               particular
               in
               its
               System
               ,
               to
               work
               
                 to
                 the
                 good
                 of
                 that
                 System
                 or
                 Public
                 ,
              
               and
               
                 to
                 its
                 own
                 good
              
               ,
               is
               all
               one
               ,
               and
               not
               to
               be
               divided
               .
               By
               which
               means
               natural
               Rectitude
               or
               Virtue
               must
               be
               the
               advantage
               ,
               and
               Vice
               the
               injury
               and
               disadvantage
               of
               every
               Creature
               .
            
             
               IT
               has
               bin
               shewn
               before
               ,
               that
               no
               Animal
               can
               ,
               
                 as
                 an
                 Animal
              
               ,
               be
               said
               to
               act
               in
               any
               manner
               but
               through
               Affections
               or
               Passions
               ,
               such
               as
               are
               proper
               to
               an
               Animal
               :
               for
               in
               convulsive
               fits
               ▪
               where
               
               a
               Creature
               strikes
               either
               himself
               or
               others
               ,
               it
               is
               a
               simple
               Mechanism
               ,
               an
               Engine
               ,
               or
               piece
               of
               Clock-work
               that
               acts
               ,
               and
               not
               the
               Animal
               .
            
             
               WHATSOEVER
               therefore
               is
               done
               or
               acted
               by
               any
               Animal
               
                 as
                 such
              
               ,
               is
               done
               and
               can
               be
               done
               only
               through
               some
               Affection
               or
               Passion
               ,
               as
               of
               Fear
               ,
               Love
               or
               Hatred
               ,
               moving
               him
               .
            
             
               AND
               as
               it
               is
               impossible
               that
               the
               weakest
               Affections
               should
               overcome
               the
               strongest
               (
               as
               that
               a
               lesser
               love
               should
               overcome
               a
               greater
               love
               ,
               a
               lesser
               fear
               a
               greater
               fear
               )
               so
               it
               is
               impossible
               but
               that
               where
               the
               Affections
               or
               Passions
               are
               strongest
               ,
               or
               where
               they
               make
               the
               strongest
               side
               ,
               either
               by
               their
               number
               or
               force
               ,
               thither
               the
               Animal
               must
               incline
               ,
               and
               by
               that
               be
               govern'd
               and
               led
               to
               action
               .
            
             
               THE
               Affections
               or
               Passions
               which
               must
               influence
               and
               govern
               the
               Animal
               are
               either
               ,
            
             
               1.
               
               THE
               natural
               ones
               towards
               the
               Kind
               ,
               or
               which
               carry
               to
               the
               good
               of
               something
               beyond
               the
               privat
               System
               .
            
             
               2.
               
               OR
               the
               self-ones
               ,
               which
               carry
               to
               the
               good
               of
               the
               privat
               System
               ,
               as
               towards
               self-preservation
               ,
               self-nourishment
               or
               support
               ,
               self-defence
               ,
               or
               repelling
               of
               Injury
               .
            
             
               3.
               
               OR
               such
               as
               are
               neither
               of
               these
               ,
               and
               neither
               tend
               to
               any
               good
               of
               the
               public
               
               or
               privat
               System
               .
               And
               it
               is
               through
               these
               several
               Affections
               or
               Motions
               that
               a
               Creature
               must
               be
               Good
               or
               Ill
               ,
               Virtuous
               or
               Vitious
               .
               But
               ,
               before
               we
               come
               to
               speak
               of
               these
               separatly
               ,
               it
               may
               be
               convenient
               to
               premise
               some
               few
               things
               in
               general
               ,
               in
               order
               to
               clear
               some
               matters
               which
               may
               create
               a
               doubt
               and
               disturbance
               .
            
             
               WHEN
               in
               a
               rational
               Creature
               ,
               any
               thing
               is
               done
               with
               real
               and
               full
               intention
               towards
               public
               Good
               ,
               and
               with
               that
               just
               and
               excellent
               
                 natural
                 Affection
              
               which
               leads
               towards
               the
               good
               of
               Society
               ;
               if
               there
               be
               any
               failure
               in
               the
               Judgment
               ,
               which
               notwithstanding
               guides
               and
               directs
               amiss
               ;
               how
               far
               this
               may
               be
               vitious
               ,
               has
               bin
               before
               mention'd
               ,
               so
               as
               not
               to
               need
               any
               thing
               farther
               in
               this
               place
               ,
               nor
               is
               this
               worth
               insisting
               on
               :
               it
               having
               little
               to
               do
               with
               the
               essential
               part
               of
               Vice
               ,
               and
               that
               which
               is
               with
               most
               reason
               complain'd
               of
               in
               the
               world
               ,
               as
               creating
               those
               disorders
               we
               see
               .
               For
               where
               there
               is
               in
               a
               rational
               Creature
               an
               inclination
               and
               strong
               affection
               towards
               Virtue
               ,
               superior
               to
               all
               other
               Affections
               ,
               prevalent
               over
               all
               Obstructions
               ,
               and
               freed
               from
               the
               ill
               influence
               of
               any
               unnatural
               Passions
               ,
               such
               as
               those
               raised
               from
               Superstition
               ,
               and
               horrid
               Custom
               before
               spoken
               of
               ;
               there
               is
               little
               fear
               of
               failure
               through
               
               wrong
               choice
               or
               preference
               in
               moral
               actions
               ,
               or
               through
               want
               of
               a
               right
               knowledg
               of
               Duty
               when
               rightly
               and
               sincerely
               sought
               :
               but
               if
               notwithstanding
               such
               a
               search
               ,
               it
               be
               however
               miss'd
               in
               any
               small
               degree
               ,
               the
               misfortune
               or
               self-injury
               is
               ,
               as
               the
               Vice
               it self
               ,
               very
               slight
               and
               of
               little
               moment
               .
            
             
               THE
               natural
               Affections
               separatly
               consider'd
               ,
               as
               either
               Pity
               or
               Compassion
               ,
               love
               to
               the
               young
               ,
               and
               such
               like
               ,
               however
               excellent
               they
               are
               ,
               they
               may
               notwithstanding
               be
               in
               a
               too
               great
               ,
               and
               therefore
               vitious
               degree
               :
               as
               when
               Pity
               is
               so
               overcoming
               as
               to
               destroy
               its
               own
               end
               ,
               and
               prevent
               the
               succor
               and
               relief
               requir'd
               ;
               or
               as
               when
               love
               to
               the
               young
               is
               such
               a
               fondness
               as
               disables
               from
               rightly
               taking
               care
               of
               the
               young
               ,
               or
               such
               as
               destroys
               the
               Parent
               ,
               and
               consequently
               the
               young
               too
               .
               And
               tho
               it
               seems
               harsh
               to
               call
               that
               vitious
               which
               is
               but
               an
               extreme
               of
               some
               natural
               and
               kind
               Affection
               ;
               yet
               the
               thing
               being
               rightly
               consider'd
               ,
               it
               is
               apparent
               ,
               that
               wherever
               any
               single
               Affection
               of
               that
               kind
               is
               over
               great
               ,
               it
               must
               be
               worst
               for
               the
               rest
               ,
               and
               take
               off
               from
               their
               operation
               :
               for
               a
               Creature
               possest
               with
               such
               an
               immoderat
               and
               excessive
               Passion
               ,
               must
               of
               necessity
               allow
               too
               much
               to
               that
               Passion
               ,
               and
               too
               little
               to
               others
               of
               the
               same
               note
               or
               
               character
               ,
               and
               equally
               natural
               and
               excellent
               as
               to
               their
               end
               ;
               so
               as
               that
               this
               must
               be
               the
               occasion
               of
               partiality
               and
               injustice
               ,
               whilst
               only
               one
               duty
               or
               natural
               PART
               is
               earnestly
               follow'd
               ,
               and
               other
               duties
               neglected
               ,
               which
               should
               accompany
               ,
               or
               perhaps
               take
               place
               and
               be
               prefer'd
               .
            
             
               NOW
               as
               
                 natural
                 Affection
              
               of
               this
               sort
               
                 may
                 be
                 too
                 high
              
               ,
               so
               may
               the
               
                 Affection
                 towards
                 the
                 privat
                 System
                 ,
                 or
              
               SELF
               ,
               
                 be
                 too
                 weak
              
               .
               For
               if
               a
               Creature
               were
               self-negligent
               ▪
               insensible
               to
               danger
               ,
               or
               wanted
               such
               a
               degree
               of
               Passion
               in
               any
               kind
               ,
               as
               was
               necessary
               to
               preserve
               ,
               sustain
               ,
               or
               defend
               it self
               ,
               this
               would
               be
               a
               vice
               or
               imperfection
               in
               the
               natural
               temper
               ,
               with
               respect
               to
               the
               privat
               System
               ,
               and
               the
               design
               of
               Nature
               in
               the
               animal
               Constitution
               ;
               in
               the
               same
               manner
               as
               it
               would
               be
               a
               vice
               or
               imperfection
               in
               that
               single
               part
               
                 an
                 Eye
              
               not
               to
               shut
               of
               its
               own
               accord
               and
               unknowingly
               to
               us
               ,
               by
               a
               natural
               caution
               and
               timidity
               ;
               which
               ,
               were
               it
               ,
               wanting
               ,
               however
               we
               might
               design
               the
               preservation
               of
               our
               Eye
               ,
               we
               should
               not
               preserve
               it
               by
               any
               observation
               or
               steady
               intention
               of
               our
               own
               ever
               so
               good
               towards
               the
               preserving
               it
               .
               And
               thus
               tho
               the
               Passions
               of
               this
               kind
               do
               not
               immediatly
               regard
               ,
               nor
               have
               for
               their
               object
               the
               good
               of
               the
               Kind
               ,
               but
               a
               self-good
               ;
               
               and
               altho
               no
               Creature
               be
               (
               according
               to
               the
               common
               way
               of
               speaking
               )
               called
               good
               and
               virtuous
               for
               having
               any
               of
               these
               :
               yet
               since
               it
               is
               impossible
               that
               the
               public
               Good
               ,
               or
               Good
               of
               the
               System
               ,
               can
               be
               preserved
               without
               these
               ;
               or
               that
               it
               should
               be
               well
               with
               the
               Particulars
               ,
               if
               these
               were
               wanting
               ,
               which
               are
               for
               the
               good
               of
               the
               PARTS
               ,
               and
               of
               the
               Whole
               together
               ;
               it
               follows
               that
               a
               Creature
               wanting
               any
               of
               these
               ,
               and
               being
               wanting
               to
               it self
               and
               to
               the
               Whole
               ,
               is
               in
               reality
               wanting
               in
               some
               degree
               to
               Goodness
               and
               natural
               Rectitude
               ;
               and
               may
               thus
               be
               said
               to
               be
               defective
               or
               vicious
               ,
               tho
               this
               be
               not
               what
               is
               commonly
               call'd
               so
               .
            
             
               'T
               IS
               thus
               that
               we
               say
               of
               a
               Creature
               that
               he
               is
               
                 too
                 good
              
               ;
               when
               he
               either
               has
               his
               affection
               of
               any
               sort
               towards
               the
               Kind
               so
               violent
               ,
               as
               to
               carry
               him
               even
               beyond
               his
               Part
               ;
               or
               that
               it
               happens
               that
               he
               is
               really
               carried
               beyond
               his
               Part
               ,
               not
               by
               a
               too
               highly
               kindled
               passion
               of
               that
               sort
               ,
               but
               through
               want
               of
               some
               self-passion
               to
               restrain
               him
               in
               some
               bounds
               .
            
             
               IT
               may
               be
               objected
               here
               ,
               That
               this
               of
               having
               the
               natural
               Affections
               too
               strong
               ,
               (
               where
               the
               self
               ones
               are
               overmuch
               so
               )
               or
               of
               having
               the
               self
               ones
               thus
               defective
               or
               weak
               (
               where
               the
               natural
               ones
               are
               weak
               )
               may
               often
               prove
               upon
               occasion
               
               the
               only
               reason
               of
               a
               Creature
               's
               acting
               honestly
               and
               well
               .
               For
               ,
               thus
               possibly
               ,
               a
               Creature
               insensible
               to
               some
               self-interesting
               passion
               (
               as
               suppose
               he
               were
               altogether
               indifferent
               to
               life
               )
               may
               even
               with
               the
               smallest
               degree
               of
               some
               one
               natural
               Affection
               ,
               do
               what
               the
               highest
               Affection
               of
               that
               kind
               should
               or
               can
               perform
               :
               and
               thus
               a
               Creature
               excessively
               timorous
               may
               by
               as
               exceeding
               a
               degree
               of
               some
               one
               natural
               Affection
               ,
               do
               that
               which
               requires
               the
               perfectest
               Courage
               to
               perform
               .
            
             
               TO
               this
               I
               answer
               ;
               That
               when
               we
               say
               of
               any
               Passion
               that
               it
               is
               
                 too
                 strong
              
               ,
               or
               that
               it
               is
               
                 too
                 weak
              
               ,
               we
               must
               speak
               with
               respect
               to
               a
               certain
               Constitution
               or
               Oeconomy
               of
               a
               particular
               Creature
               ,
               or
               Species
               of
               Creatures
               .
               For
               if
               a
               Passion
               carrying
               to
               any
               right
               end
               ,
               be
               only
               so
               much
               the
               more
               serviceable
               and
               effectual
               ,
               for
               being
               strong
               ;
               if
               the
               violence
               of
               it
               be
               no
               way
               the
               cause
               of
               any
               disturbance
               or
               distraction
               within
               ,
               or
               of
               any
               disproportionableness
               between
               it self
               and
               other
               Affections
               ;
               then
               consequently
               the
               Passion
               ,
               however
               strong
               and
               forcible
               ,
               cannot
               be
               blam'd
               as
               vitious
               .
               But
               if
               to
               have
               all
               the
               Passions
               in
               equal
               proportion
               with
               it
               ,
               be
               what
               the
               constitution
               of
               the
               Creature
               cannot
               bear
               or
               support
               ;
               so
               that
               
                 one
                 or
                 more
              
               Passions
               are
               perhaps
               rais'd
               to
               this
               height
               ,
               but
               that
               the
               others
               are
               not
               ,
               nor
               
               can
               be
               in
               the
               same
               proportion
               ;
               then
               is
               it
               to
               be
               said
               of
               those
               more
               than
               ordinary
               forcible
               Passions
               ,
               
                 that
                 they
                 are
                 excessive
              
               :
               for
               ,
               notwithstanding
               that
               they
               may
               be
               such
               as
               the
               Creature
               can
               well
               bear
               ,
               that
               they
               agree
               with
               his
               frame
               and
               constitution
               ,
               and
               that
               they
               are
               no
               ways
               an
               obstruction
               to
               their
               own
               end
               ;
               yet
               these
               Passions
               being
               in
               unequal
               proportion
               to
               the
               others
               ,
               and
               causing
               an
               ill
               balance
               in
               the
               Affection
               ,
               must
               be
               the
               occasion
               of
               inequality
               in
               the
               Conduct
               ,
               and
               must
               incline
               to
               a
               wrong
               moral
               practice
               .
            
             
               BUT
               to
               explain
               a
               little
               further
               this
               of
               
                 the
                 Oeconomy
                 of
                 the
                 Passions
              
               ,
               by
               what
               we
               may
               observe
               in
               other
               Species
               or
               Kinds
               .
               As
               to
               those
               Creatures
               that
               have
               no
               manner
               of
               power
               or
               means
               given
               them
               by
               nature
               for
               their
               defence
               against
               Violence
               ,
               nor
               any
               thing
               by
               which
               they
               can
               make
               themselves
               terrible
               to
               such
               as
               injure
               or
               offend
               them
               ;
               it
               is
               necessary
               that
               they
               should
               have
               very
               great
               and
               extraordinary
               Fear
               ,
               but
               little
               or
               no
               Animosity
               or
               Passion
               ,
               such
               as
               should
               cause
               them
               to
               make
               resistance
               ,
               or
               should
               delay
               their
               flight
               ,
               which
               is
               their
               only
               sasety
               ,
               and
               to
               which
               the
               passion
               of
               Fear
               is
               useful
               and
               of
               help
               .
               It
               is
               thus
               that
               Timorousness
               ,
               and
               an
               habitual
               and
               strong
               passion
               of
               Fear
               may
               be
               
                 according
                 to
                 the
                 Oeconomy
              
               of
               a
               particular
               Creature
               ,
               both
               with
               respect
               
               to
               himself
               and
               his
               Species
               :
               and
               that
               on
               the
               other
               side
               ,
               Courage
               may
               be
               vitious
               .
               Even
               in
               one
               and
               the
               same
               Species
               this
               is
               by
               Nature
               differently
               order'd
               ,
               with
               respect
               to
               different
               Sexes
               ,
               Ages
               ,
               Growths
               .
               At
               a
               time
               when
               the
               whole
               Herd
               flies
               ,
               the
               Bull
               alone
               makes
               head
               against
               the
               Lion
               ,
               or
               whatever
               other
               invading
               Beast
               ,
               and
               shews
               himself
               conscious
               of
               his
               part
               ;
               for
               so
               nature
               has
               made
               him
               to
               be
               :
               and
               should
               he
               lose
               this
               generous
               Passion
               and
               Animosity
               ,
               he
               would
               be
               degenerate
               .
               Even
               the
               Female
               of
               this
               Kind
               is
               ,
               we
               see
               ,
               arm'd
               by
               nature
               in
               some
               degree
               to
               resist
               Violence
               ,
               so
               as
               not
               to
               fly
               a
               common
               danger
               .
               As
               for
               a
               Hind
               ,
               a
               Doe
               ,
               or
               any
               other
               inoffending
               and
               defenceless
               Creature
               ;
               it
               is
               no
               way
               unnatural
               or
               vitious
               in
               such
               a
               one
               to
               desert
               the
               young
               and
               fly
               for
               safety
               :
               for
               to
               do
               otherwise
               would
               be
               
                 contrary
                 to
                 the
                 Oeconomy
              
               of
               the
               Creature
               and
               Species
               .
               But
               for
               those
               Creatures
               that
               are
               able
               to
               make
               resistance
               ,
               and
               are
               by
               nature
               arm'd
               (
               as
               those
               Savages
               of
               the
               Wood
               )
               with
               that
               which
               can
               mortally
               offend
               ;
               it
               is
               natural
               in
               one
               of
               these
               to
               be
               rouz'd
               with
               fury
               ,
               and
               to
               oppose
               it self
               to
               death
               against
               its
               Enemy
               or
               Invader
               ;
               by
               which
               known
               passion
               in
               the
               Creature
               its
               Species
               is
               secur'd
               :
               since
               such
               a
               one
               can
               hardly
               on
               this
               account
               be
               assaulted
               ,
               or
               injur'd
               with
               impunity
               ,
               and
               
               that
               a
               Creature
               ,
               such
               as
               this
               ,
               sells
               his
               own
               and
               offspring's
               Life
               at
               so
               dear
               a
               rate
               .
               To
               do
               less
               therefore
               than
               this
               ,
               is
               in
               such
               a
               one
               unnatural
               and
               degenerate
               ,
               and
               is
               a
               betraying
               of
               his
               Species
               .
               And
               of
               all
               other
               Creatures
               Man
               is
               in
               this
               sense
               the
               most
               terrible
               :
               since
               if
               he
               thinks
               it
               just
               and
               exemplary
               ,
               he
               may
               in
               his
               own
               ,
               or
               in
               his
               Countrys
               cause
               ,
               revenge
               an
               injury
               on
               any
               one
               living
               ;
               and
               by
               throwing
               away
               his
               own
               life
               (
               if
               resolute
               to
               that
               degree
               )
               is
               almost
               certain
               Master
               of
               another's
               ,
               tho
               ever
               so
               strongly
               guarded
               :
               of
               which
               several
               examples
               given
               ,
               have
               served
               to
               deter
               those
               in
               power
               ,
               and
               restrain
               them
               from
               using
               the
               utmost
               outrages
               ,
               and
               urging
               men
               to
               extremity
               .
            
             
               BUT
               to
               come
               to
               what
               was
               said
               :
               No
               Passion
               therefore
               ,
               which
               carries
               to
               a
               right
               end
               ,
               and
               which
               is
               such
               as
               a
               Creature
               in
               his
               constitution
               can
               bear
               ,
               without
               the
               desorder
               or
               sufferance
               of
               his
               Body
               or
               Mind
               ,
               and
               which
               is
               no
               other
               than
               proportionable
               with
               respect
               to
               other
               Passions
               ,
               such
               as
               are
               suted
               likewise
               to
               the
               Oeconomy
               of
               the
               Creature
               ,
               and
               of
               the
               Species
               in
               which
               he
               is
               included
               ;
               no
               Passion
               such
               as
               this
               can
               be
               too
               strong
               or
               too
               forcible
               a
               Passion
               .
               But
               whatever
               Passion
               (
               tho
               of
               the
               sort
               of
               those
               we
               call
               the
               natural
               Affections
               ,
               or
               Affections
               towards
               
               the
               kind
               )
               is
               overstrong
               in
               proportion
               to
               any
               other
               Affection
               ,
               this
               is
               immoderate
               Passion
               ,
               and
               in
               too
               high
               a
               degree
               .
               And
               in
               answer
               therefore
               to
               the
               Objection
               made
               :
               tho
               it
               be
               true
               that
               this
               of
               having
               a
               self-passion
               too
               weak
               ,
               or
               a
               natural
               affection
               too
               strong
               ,
               may
               occasion
               Virtue
               in
               one
               place
               ,
               and
               cause
               one
               virtuous
               action
               ;
               yet
               ,
               with
               respect
               to
               the
               
                 whole
                 of
                 Life
              
               ,
               it
               is
               what
               must
               create
               confusion
               and
               disorder
               ,
               and
               must
               occasion
               too
               (
               as
               has
               bin
               shewn
               before
               )
               
                 partiality
                 and
                 injustice
              
               .
            
             
               BUT
               ,
               to
               express
               this
               all
               at
               once
               ,
               under
               an
               easy
               and
               very
               familiar
               Comparison
               .
               It
               is
               the
               same
               with
               the
               Passions
               in
               an
               animal
               Constitution
               ,
               as
               with
               the
               Cords
               or
               Strings
               of
               a
               musical
               Instrument
               .
               If
               these
               ,
               tho
               in
               ever
               so
               just
               proportion
               one
               to
               another
               ,
               are
               strained
               however
               beyond
               a
               certain
               degree
               ,
               it
               is
               more
               than
               the
               Instrument
               will
               bear
               ;
               and
               by
               this
               the
               Instrument
               is
               abused
               ,
               and
               its
               effect
               lost
               :
               On
               the
               other
               side
               ,
               if
               while
               some
               of
               the
               Cords
               are
               duly
               strained
               ,
               others
               are
               not
               wound
               up
               to
               their
               due
               proportion
               ;
               then
               is
               the
               Instrument
               still
               in
               disorder
               ,
               and
               its
               part
               ill
               performed
               .
               The
               several
               Species
               of
               Creatures
               are
               as
               different
               sorts
               of
               Instruments
               :
               And
               even
               in
               the
               same
               Species
               of
               Creatures
               (
               as
               in
               the
               same
               sort
               of
               Instrument
               )
               one
               is
               not
               intirely
               
               like
               the
               other
               ;
               nor
               will
               the
               same
               Cords
               fit
               each
               :
               the
               same
               degree
               of
               strength
               which
               winds
               up
               the
               Cords
               of
               one
               ,
               and
               fits
               them
               to
               a
               Harmony
               and
               Consort
               ,
               may
               in
               another
               burst
               both
               the
               Cords
               and
               Instrument
               it self
               .
               Thus
               men
               who
               have
               the
               liveliest
               and
               exquisitest
               sense
               ,
               and
               who
               are
               in
               the
               highest
               degree
               affected
               with
               Pleasure
               or
               Pain
               ,
               have
               need
               of
               the
               strongest
               ground
               and
               foundation
               of
               other
               Passion
               ,
               as
               that
               of
               natural
               Affection
               ,
               sensibleness
               to
               Friendship
               ,
               Love
               ,
               Pity
               ,
               and
               the
               like
               ,
               in
               order
               to
               keep
               a
               
                 right
                 Balance
              
               within
               ,
               and
               to
               preserve
               them
               in
               their
               duty
               ,
               and
               the
               performance
               of
               their
               part
               ;
               whilst
               others
               ,
               who
               are
               more
               flegmatic
               ,
               heavier
               ,
               and
               of
               a
               lower
               Key
               ,
               need
               not
               ,
               nor
               are
               made
               for
               the
               feeling
               those
               other
               Passions
               in
               altogether
               so
               high
               a
               degree
               .
            
             
               IT
               would
               be
               agreeable
               enough
               to
               inquire
               thus
               into
               the
               different
               tunings
               (
               if
               one
               may
               speak
               so
               )
               the
               different
               structures
               and
               proportions
               of
               different
               men
               ,
               with
               respect
               to
               their
               passions
               ,
               and
               the
               various
               mixtures
               ,
               temperatures
               and
               allays
               ,
               which
               make
               that
               which
               we
               call
               Temper
               ,
               according
               to
               which
               the
               goodness
               and
               worth
               of
               any
               Creature
               is
               esteemed
               .
               But
               here
               we
               should
               have
               too
               large
               a
               Field
               :
               Tho
               however
               we
               may
               ,
               in
               passing
               by
               ,
               observe
               ,
               that
               whilst
               we
               see
               in
               all
               
               other
               Creatures
               around
               us
               so
               great
               a
               proportionableness
               ,
               constancy
               and
               regularity
               in
               all
               their
               passions
               and
               affections
               ;
               so
               great
               a
               harmony
               ,
               and
               such
               an
               adherence
               to
               Nature
               ;
               no
               failure
               in
               the
               care
               of
               the
               Offspring
               ,
               or
               of
               the
               Society
               (
               if
               living
               in
               Society
               )
               ;
               no
               prostitution
               of
               themselves
               ,
               nor
               no
               excess
               in
               any
               kind
               ;
               whilst
               we
               see
               those
               Creatures
               who
               live
               as
               it
               were
               in
               Cities
               (
               as
               Bees
               and
               Ants
               )
               never
               to
               go
               out
               of
               that
               constant
               Train
               and
               Harmony
               ,
               nor
               contradict
               those
               Affections
               which
               carry
               them
               on
               to
               operate
               to
               the
               public
               Good
               ,
               the
               Good
               
                 of
                 their
              
               WHOLE
               ;
               and
               that
               even
               those
               Beasts
               that
               live
               the
               farthest
               out
               of
               Society
               of
               that
               sort
               ,
               maintain
               however
               a
               conduct
               one
               towards
               another
               ,
               such
               as
               is
               exactly
               well
               fitted
               for
               the
               good
               of
               their
               own
               Species
               ;
               Man
               in
               the
               mean
               time
               ,
               vicious
               and
               unconsonant
               man
               ,
               lives
               out
               of
               all
               rule
               and
               proportion
               ,
               contradicts
               his
               Principles
               ,
               breaks
               the
               Order
               and
               Oeconomy
               of
               all
               his
               Passions
               ,
               and
               lives
               at
               odds
               with
               his
               whole
               Species
               ,
               and
               with
               Nature
               :
               so
               that
               it
               is
               next
               to
               a
               Prodigy
               to
               see
               a
               Man
               in
               the
               world
               who
               lives
               NATURALLY
               ,
               and
               as
               A
               MAN.
               
            
             
               THUS
               having
               clear'd
               this
               Part
               ,
               and
               having
               explain'd
               what
               is
               meant
               by
               having
               any
               passion
               
                 in
                 too
                 high
              
               or
               
                 too
                 low
                 a
                 degree
              
               ;
               and
               how
               that
               to
               have
               any
               
               natural
               Affection
               too
               high
               ,
               or
               any
               self
               Affection
               too
               low
               ,
               is
               (
               tho
               not
               so
               called
               )
               a
               Vice
               and
               moral
               Imperfection
               ,
               and
               is
               prejudicial
               both
               to
               the
               privat
               and
               public
               System
               ;
               we
               come
               now
               to
               that
               which
               is
               the
               chiefest
               and
               most
               considerable
               part
               of
               Vice
               ,
               that
               which
               alone
               is
               call'd
               Vice
               and
               Illness
               .
            
             
               THE
               several
               senses
               in
               which
               a
               Creature
               may
               be
               said
               to
               be
               ill
               or
               vitious
               ,
               are
               ,
               first
               ,
               
                 when
                 the
                 Affections
                 are
                 all
                 orderly
                 and
                 right
                 ;
                 but
                 that
                 through
                 want
                 of
                 judgment
                 ,
                 any
                 error
                 is
                 committed
                 in
                 the
                 choice
                 of
                 moral
                 Objects
                 .
              
               Of
               this
               there
               is
               no
               need
               to
               speak
               more
               than
               we
               have
               done
               .
               All
               other
               Vice
               or
               Illness
               besides
               ,
               must
               be
               through
               the
               immediat
               disorder
               of
               the
               Affections
               themselves
               ;
               as
               when
               
                 the
                 natural
                 Affections
                 are
                 too
                 strong
                 ,
              
               or
               
                 the
                 self
                 Affections
                 too
                 weak
              
               :
               Tho
               nothing
               of
               this
               hitherto
               be
               what
               we
               ordinarily
               call
               Illness
               or
               Vice.
               That
               which
               remains
               of
               any
               way
               or
               sense
               ,
               in
               which
               a
               Creature
               may
               be
               ill
               ,
               or
               can
               possibly
               act
               ill
               ,
               is
               either
               
                 through
                 the
                 want
                 of
                 natural
                 and
                 good
                 Affections
                 ,
                 and
                 the
                 having
                 no
                 such
                 thing
                 at
                 all
                 to
                 move
                 him
                 ,
                 or
                 that
                 is
                 sufficient
                 to
                 move
                 him
              
               ;
               or
               ,
               
                 through
                 contrary
                 Passions
                 or
                 Affections
                 moving
                 him
                 to
                 what
                 is
                 wrong
                 ,
              
               and
               overcoming
               those
               others
               ,
               whensoever
               there
               are
               any
               of
               those
               to
               make
               opposition
               .
            
             
             
               THAT
               is
               to
               say
               ,
               either
               by
               having
               the
               natural
               Affections
               weak
               or
               deficient
               :
               or
               by
               having
               the
               self
               Passions
               too
               strong
               :
               or
               by
               having
               such
               as
               are
               neither
               natural
               Affections
               ,
               nor
               self
               ones
               ;
               and
               of
               which
               the
               smallest
               and
               moderatest
               degree
               is
               not
               tending
               to
               the
               support
               or
               welfare
               of
               either
               the
               Species
               or
               privat
               System
               .
            
             
               OTHER
               WISE
               than
               thus
               it
               is
               impossible
               any
               Creature
               can
               be
               ill
               or
               vitious
               .
               And
               if
               it
               may
               be
               proved
               that
               it
               is
               the
               interest
               of
               the
               Creature
               to
               have
               his
               Passions
               or
               Affections
               never
               thus
               ,
               but
               contrariwise
               ;
               it
               will
               then
               be
               proved
               ,
               that
               it
               is
               the
               interest
               of
               a
               Creature
               to
               be
               ,
               and
               keep
               in
               that
               state
               in
               which
               he
               cannot
               but
               be
               good
               or
               virtuous
               :
               so
               that
               Virtue
               ,
               then
               ,
               can
               never
               be
               but
               his
               Good
               ,
               and
               the
               contrary
               his
               Ill.
               
            
             
               OUR
               business
               therefore
               will
               be
               to
               prove
               ,
            
             
               1.
               
               THAT
               to
               have
               those
               excellent
               Affections
               (
               the
               kind
               and
               natural
               ones
               ,
               such
               as
               have
               bin
               mentioned
               )
               is
               to
               have
               the
               chief
               enjoyment
               of
               Life
               ;
               and
               that
               to
               want
               them
               ,
               is
               ,
               and
               must
               be
               ,
               besides
               the
               loss
               of
               that
               Good
               ,
               the
               occasion
               of
               farther
               and
               greater
               Ill.
               
            
             
               2.
               
               THAT
               to
               have
               the
               self
               Passions
               excessive
               or
               beyond
               such
               a
               degree
               in
               which
               they
               cannot
               but
               of
               necessity
               yield
               ,
               as
               is
               fitting
               ,
               to
               the
               natural
               ones
               ,
               
               whenever
               they
               meet
               or
               are
               opposed
               to
               each
               other
               ,
               is
               also
               injurious
               to
               the
               Creature
               ,
               and
               is
               of
               self-ill
               .
            
             
               3.
               
               AND
               that
               to
               have
               the
               other
               sort
               of
               Passions
               ,
               those
               which
               are
               neither
               natural
               Affections
               towards
               the
               kind
               ,
               nor
               self
               ones
               ,
               of
               which
               the
               least
               degree
               is
               essential
               or
               requisit
               in
               the
               Constitution
               or
               Oeconomy
               of
               the
               Creature
               ,
               is
               prejudicial
               to
               the
               Creature
               .
            
          
           
             
               SECT
               .
               II.
               
            
             
               THERE
               are
               few
               ,
               who
               when
               they
               think
               of
               such
               a
               Creature
               as
               is
               void
               of
               all
               natural
               Affection
               ,
               all
               social
               Inclination
               ,
               Friendliness
               ,
               Complacency
               or
               Love
               ,
               but
               think
               of
               it
               as
               in
               a
               condition
               miserable
               enough
               as
               to
               it self
               ,
               without
               regard
               to
               the
               ill
               terms
               upon
               which
               such
               a
               Creature
               must
               live
               with
               those
               that
               are
               his
               fellow
               Creatures
               :
               'T
               is
               generally
               thought
               ,
               I
               believe
               ,
               that
               such
               a
               Creature
               as
               this
               feels
               but
               a
               little
               part
               of
               the
               satisfaction
               of
               Life
               ,
               and
               relishes
               but
               little
               those
               few
               Enjoyments
               which
               are
               left
               with
               him
               ,
               those
               of
               eating
               ,
               drinking
               ,
               and
               the
               like
               ;
               when
               
                 those
                 others
              
               of
               sociableness
               ,
               kindness
               and
               love
               ,
               are
               substracted
               .
               It
               is
               well
               known
               ,
               that
               to
               such
               a
               Creature
               as
               this
               ,
               it
               is
               not
               only
               incident
               ,
               to
               be
               morose
               ,
               
               rancorous
               and
               malignant
               ;
               but
               that
               of
               necessity
               a
               Mind
               or
               Temper
               thus
               destitue
               of
               all
               mildness
               and
               benignity
               ,
               of
               all
               kind
               and
               indulgent
               inclination
               ,
               sense
               or
               feeling
               ,
               must
               turn
               to
               that
               which
               is
               contrary
               ,
               must
               be
               agitated
               and
               wrought
               by
               Passions
               of
               a
               different
               kind
               ,
               and
               be
               a
               continual
               seat
               and
               lodgment
               of
               those
               bitter
               ,
               hateful
               and
               perverse
               ones
               ,
               made
               from
               a
               constant
               ill
               humor
               ,
               frowardness
               ,
               and
               disquiet
               ,
               in
               an
               uncalm
               ,
               unaffable
               ,
               and
               unloving
               Temper
               ;
               and
               that
               the
               consciousness
               of
               such
               a
               Mind
               or
               Nature
               ,
               thus
               dissociable
               ,
               obnoxious
               ,
               and
               averse
               to
               all
               humanity
               ,
               hating
               and
               hated
               of
               Mankind
               ,
               must
               overcloud
               the
               Mind
               with
               dark
               suspicion
               and
               continual
               jealousy
               ,
               alarm
               it
               with
               fears
               and
               horror
               ,
               and
               raise
               in
               it
               a
               continual
               disturbance
               and
               disease
               ,
               in
               the
               most
               appearing
               fair
               and
               secure
               state
               of
               Fortune
               ,
               and
               in
               the
               highest
               outward
               Prosperity
               .
            
             
               THIS
               ,
               as
               to
               the
               perfect
               immoral
               or
               inhuman
               state
               ,
               is
               generally
               notic'd
               :
               and
               where
               there
               is
               this
               absolute
               degeneracy
               ,
               and
               a
               total
               deprivation
               of
               all
               humanity
               ,
               love
               ,
               or
               natural
               affection
               ,
               there
               are
               few
               who
               do
               not
               see
               and
               acknowledge
               the
               misery
               of
               such
               a
               State
               ,
               when
               
                 at
                 worst
              
               as
               here
               suppos'd
               .
               The
               misfortune
               is
               ,
               that
               this
               escapes
               us
               ,
               and
               is
               not
               perceiv'd
               in
               less
               degrees
               :
               as
               if
               to
               be
               fully
               and
               perfectly
               
               horrid
               ,
               unsociable
               and
               inhuman
               ,
               were
               indeed
               the
               greatest
               misfortune
               and
               misery
               that
               could
               be
               ;
               but
               that
               to
               be
               it
               in
               
                 a
                 little
                 degree
              
               should
               be
               no
               misery
               nor
               harm
               at
               all
               :
               which
               is
               as
               reasonable
               as
               it
               would
               be
               ,
               to
               allow
               that
               it
               is
               the
               greatest
               ill
               of
               a
               Body
               to
               be
               in
               the
               utmost
               manner
               distorted
               ,
               maim'd
               ,
               and
               in
               an
               absolute
               disuse
               or
               perversion
               of
               all
               its
               Organs
               ;
               but
               that
               to
               lose
               the
               use
               of
               one
               Limb
               ,
               or
               to
               be
               impair'd
               in
               some
               
                 one
                 single
              
               Member
               ,
               is
               no
               inconvenience
               or
               ill
               at
               all
               .
            
             
               THE
               parts
               and
               proportions
               of
               the
               Mind
               ,
               their
               relation
               to
               ,
               and
               dependency
               on
               one
               another
               ,
               the
               connexion
               and
               frame
               of
               those
               Passions
               which
               constitute
               the
               Soul
               or
               Temper
               ;
               in
               short
               ,
               the
               whole
               Order
               or
               Symmetry
               of
               this
               inward
               Part
               being
               no
               less
               real
               and
               exact
               than
               that
               of
               the
               Body
               ,
               yet
               by
               not
               being
               obvious
               to
               sense
               as
               that
               other
               is
               ,
               it
               comes
               not
               into
               consideration
               .
               So
               that
               tho
               the
               greatest
               misery
               and
               ill
               is
               allow'd
               to
               be
               from
               the
               Mind
               or
               Temper
               ,
               which
               it
               is
               own'd
               may
               suffer
               by
               abuse
               and
               injury
               ,
               as
               the
               Body
               dos
               ;
               yet
               it
               is
               not
               known
               by
               what
               means
               
                 this
                 former
              
               suffers
               ,
               how
               it
               receives
               abuse
               or
               injury
               ,
               or
               at
               what
               rate
               and
               in
               what
               degrees
               it
               comes
               to
               be
               impair'd
               ;
               it
               is
               not
               known
               nor
               though
               of
               ,
               what
               it
               is
               that
               should
               maim
               or
               offend
               any
               particular
               part
               ;
               or
               how
               it
               should
               happen
               to
               a
               
               Temper
               or
               Mind
               ,
               that
               ▪
               being
               wounded
               or
               hurt
               in
               any
               one
               particular
               part
               ,
               the
               whole
               should
               be
               the
               worse
               for
               it
               .
               On
               the
               contrary
               ,
               we
               think
               that
               a
               man
               may
               violate
               his
               Faith
               ,
               commit
               any
               wickedness
               unfamiliar
               to
               him
               before
               ,
               engage
               in
               any
               Vice
               or
               Villany
               by
               which
               a
               breach
               is
               made
               on
               good
               Affection
               ,
               to
               the
               furtherance
               and
               promotion
               of
               what
               is
               contrariwise
               malignant
               ,
               horrid
               and
               enormous
               ,
               and
               all
               this
               without
               the
               least
               prejudice
               to
               himself
               ,
               or
               any
               misery
               following
               from
               the
               ill
               action
               merely
               .
               'T
               is
               thus
               that
               it
               is
               often
               said
               ,
               
                 such
                 a
                 one
                 has
                 done
                 ill
              
               ;
               but
               
                 what
                 is
                 he
                 the
                 worse
                 for
                 it
                 ?
              
               And
               yet
               we
               say
               of
               any
               nature
               savage
               ,
               curst
               ,
               and
               throughly
               inveterate
               ,
               
                 that
                 such
                 a
                 one
                 is
                 a
                 plague
                 and
                 torment
                 to
                 himself
                 .
              
               And
               we
               allow
               that
               by
               certain
               Passions
               ,
               and
               merely
               by
               Temper
               alone
               ,
               a
               man
               may
               be
               fully
               miserable
               ,
               let
               his
               circumstances
               ,
               as
               to
               other
               respects
               ,
               be
               what
               they
               will.
               
            
             
               NOW
               did
               it
               appear
               that
               this
               fabric
               of
               the
               Mind
               were
               such
               ,
               that
               it
               was
               impossible
               to
               remove
               from
               thence
               ,
               or
               out
               of
               the
               natural
               Temper
               ,
               any
               one
               good
               or
               orderly
               Affection
               ,
               or
               introduce
               any
               ill
               or
               disorderly
               one
               ,
               without
               danger
               of
               ruin
               and
               fatal
               destruction
               ,
               without
               drawing
               on
               in
               some
               degree
               that
               horrid
               and
               detestable
               state
               ,
               and
               making
               
                 in
                 part
              
               
               that
               havock
               and
               confusion
               ,
               which
               
                 at
                 its
                 height
              
               ,
               or
               but
               in
               some
               particular
               occasion
               ,
               is
               observ'd
               and
               justly
               confess'd
               to
               be
               so
               miserable
               ;
               were
               this
               made
               appear
               from
               the
               oeconomy
               of
               the
               Mind
               ,
               or
               of
               those
               Passions
               which
               constitute
               the
               natural
               Temper
               or
               Soul
               ,
               it
               would
               then
               be
               confess'd
               ,
               that
               since
               no
               ill
               ,
               immoral
               ,
               impious
               ,
               or
               unjust
               action
               could
               be
               committed
               ,
               without
               a
               violence
               committed
               here
               ,
               without
               either
               a
               new
               inroad
               and
               breach
               on
               the
               Temper
               and
               Passions
               ,
               or
               a
               farther
               advancing
               of
               that
               execution
               already
               begun
               ;
               whoever
               did
               ill
               ,
               or
               acted
               in
               prejudice
               of
               his
               Virtue
               ,
               Integrity
               ,
               good
               Nature
               ,
               or
               Worth
               ,
               acted
               in
               the
               same
               manner
               towards
               himself
               ,
               but
               with
               less
               mercy
               ,
               than
               he
               who
               with
               his
               own
               hands
               should
               wound
               or
               any
               way
               destroy
               or
               ruin
               his
               own
               Body
               .
            
             
               I.
               BUT
               to
               begin
               now
               in
               the
               first
               place
               with
               this
               proof
               ,
               THAT
               TO
               HAVE
               THE
               NATURAL
               AFFECTIONS
               (
               such
               as
               are
               founded
               in
               Love
               ,
               Complacency
               ,
               Goodwill
               ,
               and
               in
               a
               sympathy
               with
               the
               Kind
               or
               Species
               )
               IS
               TO
               HAVE
               THE
               CHIEF
               ENJOYMENT
               OF
               LIFE
               ;
               and
               THAT
               TO
               WANT
               THE
               SAME
               AFFECTIONS
               IS
               TO
               BE
               ON
               THE
               OTHER
               HAND
               AS
               MISERABLE
               .
               We
               may
               consider
               ,
               first
               ,
               
               what
               those
               are
               which
               we
               call
               Pleasures
               or
               Satisfactions
               ,
               from
               whence
               Happiness
               is
               reckon'd
               and
               esteem'd
               .
               They
               are
               satisfactions
               or
               pleasures
               (
               according
               to
               the
               common
               distinction
               )
               either
               
                 of
                 the
                 Body
              
               ,
               or
               
                 of
                 the
                 Mind
              
               .
            
             
               THAT
               
                 the
                 pleasures
                 of
                 the
                 Mind
                 are
                 greater
                 than
                 those
                 of
                 the
                 Body
                 ,
              
               is
               allow'd
               by
               most
               people
               ,
               and
               may
               be
               prov'd
               by
               this
               ;
               that
               whensoever
               the
               Mind
               having
               a
               high
               opinion
               or
               feeling
               of
               some
               excellence
               (
               be
               it
               in
               what
               subject
               it
               will
               ,
               either
               where
               worth
               or
               excellence
               is
               ,
               or
               is
               not
               )
               has
               receiv'd
               the
               strongest
               impression
               ,
               and
               is
               wrought
               up
               to
               the
               highest
               pitch
               or
               degree
               of
               Passion
               towards
               the
               Subject
               ;
               at
               such
               time
               it
               sets
               it self
               above
               all
               bodily
               pain
               ,
               contemns
               Torture
               and
               Racks
               :
               for
               thus
               we
               see
               Indians
               ,
               Barbarians
               ,
               Malefactors
               ,
               and
               the
               very
               horridst
               and
               most
               execrable
               Villains
               in
               the
               world
               ,
               oftimes
               ,
               for
               the
               sake
               of
               a
               particular
               Gang
               or
               Society
               ,
               or
               out
               of
               some
               cherish'd
               notion
               or
               principle
               of
               Honor
               ,
               of
               Revenge
               ,
               of
               Gratitude
               ,
               or
               something
               of
               that
               kind
               with
               which
               they
               are
               taken
               ,
               embrace
               any
               manner
               of
               Hardship
               ,
               and
               defy
               Torments
               and
               Death
               .
               Whereas
               on
               the
               other
               hand
               ,
               a
               man
               being
               plac'd
               in
               all
               circumstances
               of
               outward
               enjoyments
               ,
               surrounded
               with
               every
               thing
               that
               can
               allure
               or
               charm
               the
               Sense
               ,
               and
               
               being
               then
               actually
               in
               the
               very
               moment
               of
               such
               an
               indulgence
               ;
               yet
               no
               sooner
               is
               there
               any
               thing
               amiss
               within
               ,
               no
               sooner
               has
               he
               conceiv'd
               any
               
                 internal
                 ail
                 or
                 disorder
              
               ,
               any
               thing
               inwardly
               vexatious
               or
               distemper'd
               ,
               but
               instantly
               his
               enjoyment
               ceases
               ,
               the
               pleasure
               of
               sense
               is
               at
               an
               end
               ;
               and
               every
               thing
               that
               is
               a
               means
               of
               that
               sort
               becomes
               ineffectual
               ,
               and
               is
               plainly
               rejected
               as
               uneasy
               ,
               and
               giving
               distast
               when
               offer'd
               .
            
             
               THE
               pleasures
               of
               the
               Mind
               being
               allow'd
               ,
               therefore
               ,
               superior
               to
               those
               of
               the
               Body
               ,
               it
               follows
               ,
               
                 that
                 whatever
                 can
                 create
                 to
                 any
                 intelligent
                 Being
                 a
                 constant
                 flowing
                 ,
                 a
                 series
                 or
                 train
                 of
                 mental
                 Enjoyments
                 ,
                 is
                 more
                 considerable
                 to
                 his
                 Happiness
                 ,
                 than
                 that
                 which
                 can
                 create
                 to
                 him
                 the
                 same
                 constant
                 course
                 or
                 train
                 of
                 sensual
                 ones
                 of
                 the
                 Body
                 .
              
            
             
               THE
               mental
               Enjoyments
               in
               a
               great
               measure
               
                 are
                 actually
                 the
                 very
                 natural
                 Affections
                 themselves
                 ,
                 in
                 their
                 immediat
                 operation
                 .
              
            
             
               OR
               ,
               
                 they
                 proceed
                 from
                 ,
                 and
                 are
                 caused
                 by
                 natural
                 and
                 good
                 Affections
                 .
              
            
             
               HOW
               much
               
                 the
                 natural
                 Affections
                 themselves
                 are
                 really
                 Pleasures
                 and
                 Enjoyments
                 ,
              
               cannot
               but
               be
               own'd
               by
               any
               one
               who
               knows
               the
               condition
               and
               feeling
               of
               the
               Mind
               under
               a
               lively
               and
               forcible
               affection
               of
               Kindness
               ,
               Love
               ,
               Gratitude
               ,
               
               Bounty
               ,
               Succor
               ,
               or
               whatever
               else
               is
               of
               a
               generous
               ,
               sociable
               ,
               or
               friendly
               kind
               ;
               and
               who
               is
               sensible
               of
               what
               pleasure
               the
               Mind
               perceives
               when
               it
               is
               imploy'd
               in
               acts
               of
               that
               nature
               ,
               and
               is
               touch'd
               and
               mov'd
               in
               that
               sort
               .
               The
               difference
               we
               find
               between
               a
               Solitude
               and
               Company
               ;
               between
               a
               common
               Company
               ,
               and
               the
               Company
               or
               merely
               
                 the
                 sight
              
               of
               those
               we
               love
               ;
               the
               reference
               of
               almost
               all
               our
               Pleasures
               to
               Society
               ,
               and
               the
               dependence
               which
               they
               have
               either
               on
               Society
               it self
               immediatly
               ,
               or
               on
               the
               imagination
               and
               supposal
               of
               it
               ,
               as
               present
               ;
               all
               these
               are
               sufficient
               proofs
               ,
               or
               rather
               experiences
               and
               inward
               convictions
               of
               the
               truth
               of
               this
               .
               That
               the
               Pleasures
               of
               this
               sort
               are
               thus
               forcibly
               felt
               ,
               and
               are
               even
               superior
               to
               those
               of
               any
               bodily
               kind
               ,
               may
               be
               known
               too
               from
               effects
               ;
               not
               only
               from
               this
               (
               tho
               this
               withal
               may
               be
               remark'd
               )
               that
               the
               very
               outward
               features
               ,
               the
               marks
               and
               signs
               which
               attend
               this
               sort
               of
               Joy
               ,
               are
               expressive
               of
               a
               more
               intense
               ,
               clear
               ,
               and
               undisturb'd
               Pleasure
               ,
               than
               those
               which
               attend
               the
               satisfaction
               of
               Thirst
               ,
               Hunger
               ,
               Lust
               ,
               and
               the
               like
               ;
               but
               it
               may
               be
               known
               with
               certainty
               from
               the
               prevalence
               and
               ascendency
               of
               this
               sort
               of
               joy
               over
               any
               other
               ;
               from
               the
               silencing
               and
               appeasing
               of
               every
               other
               motion
               of
               Pleasure
               where
               this
               presents
               
               it self
               ;
               and
               from
               the
               preference
               which
               is
               apparently
               given
               by
               every
               Nature
               almost
               ,
               at
               some
               time
               or
               other
               ,
               to
               this
               feeling
               or
               affection
               ,
               which
               has
               the
               power
               of
               drawing
               from
               every
               other
               (
               as
               in
               the
               case
               of
               love
               to
               the
               young
               ,
               and
               a
               thousand
               other
               instances
               )
               or
               of
               so
               engrossing
               the
               whole
               Temper
               ,
               as
               to
               render
               it
               ,
               in
               the
               midst
               of
               all
               other
               Pleasures
               ,
               sensible
               in
               a
               manner
               only
               to
               this
               alone
               ,
               which
               remains
               as
               master
               of
               ,
               and
               superior
               to
               the
               rest
               .
               There
               is
               not
               any
               one
               who
               ,
               by
               the
               least
               progress
               in
               Science
               or
               Learning
               ,
               has
               come
               to
               know
               barely
               the
               principles
               of
               Mathematics
               ,
               but
               has
               found
               that
               in
               the
               exercise
               of
               his
               Mind
               ,
               or
               the
               discoveries
               he
               there
               makes
               ,
               tho
               merely
               of
               speculative
               Truths
               ,
               he
               receives
               a
               pleasure
               and
               delight
               superior
               to
               that
               of
               Sense
               .
               But
               this
               again
               ,
               how
               great
               soever
               the
               Pleasure
               may
               be
               ,
               must
               of
               necessity
               be
               infinitly
               surpass'd
               by
               
                 virtuous
                 Motion
              
               or
               Exercise
               ,
               where
               ,
               together
               with
               the
               strongest
               delightful
               affection
               of
               the
               Soul
               ,
               there
               is
               an
               approbation
               given
               by
               the
               Mind
               to
               what
               is
               acted
               in
               consequence
               of
               that
               Motion
               or
               Affection
               ;
               and
               where
               there
               is
               the
               fairest
               matter
               of
               Speculation
               ,
               the
               goodliest
               view
               and
               contemplation
               on
               Earth
               ,
               which
               is
               that
               of
               a
               beautiful
               ,
               proportionable
               ,
               and
               becoming
               Action
               ,
               self
               applicable
               ,
               and
               of
               which
               the
               
               memory
               and
               consciousness
               is
               of
               any
               other
               thing
               the
               most
               solidly
               and
               lastingly
               pleasing
               .
               In
               the
               passion
               of
               Love
               (
               we
               mean
               of
               that
               sort
               which
               is
               between
               the
               Sexes
               )
               in
               which
               there
               is
               a
               mixture
               of
               the
               strongest
               sensual
               Affection
               together
               with
               natural
               Affection
               ,
               or
               affection
               of
               Kindness
               (
               such
               as
               is
               in
               that
               case
               towards
               the
               object
               belov'd
               )
               it
               so
               far
               appears
               that
               the
               sense
               or
               feeling
               of
               the
               former
               ,
               and
               the
               Pleasure
               enjoy'd
               in
               it
               ,
               is
               outdone
               in
               
                 this
                 latter
              
               ,
               that
               it
               is
               commonly
               known
               how
               that
               often
               ,
               through
               that
               affection
               of
               Kindness
               ,
               and
               for
               the
               sake
               of
               the
               Person
               belov'd
               ,
               when
               in
               any
               danger
               ,
               or
               any
               ways
               expos'd
               ,
               the
               greatest
               things
               in
               the
               world
               have
               bin
               done
               ,
               and
               are
               so
               every
               day
               ;
               the
               greatest
               Hardships
               submitted
               to
               ,
               and
               even
               Death
               it self
               voluntarily
               embrac'd
               ,
               without
               any
               desired
               or
               expected
               compensation
               ;
               not
               here
               in
               this
               World
               surely
               ,
               for
               Death
               puts
               an
               end
               to
               all
               ;
               nor
               hardly
               ,
               I
               suppose
               ,
               hereafter
               ,
               for
               there
               are
               few
               who
               have
               ever
               thought
               yet
               of
               providing
               a
               Heaven
               or
               future
               Recompence
               for
               the
               suffering
               Virtue
               of
               Lovers
               .
               But
               what
               is
               more
               yet
               ,
               as
               to
               the
               excellence
               of
               these
               natural
               Affections
               ,
               and
               their
               agreeableness
               to
               our
               natures
               ;
               not
               only
               the
               natural
               Affections
               of
               this
               kind
               ,
               when
               Joy
               ,
               Sprightliness
               and
               Gaity
               are
               mixt
               with
               them
               ,
               have
               real
               enjoyment
               
               and
               happiness
               above
               Sensuality
               ,
               or
               the
               gratification
               merely
               of
               Sense
               ;
               but
               even
               that
               natural
               Affection
               which
               is
               clouded
               and
               under
               the
               worst
               appearance
               ,
               the
               very
               Sorrow
               and
               Grief
               (
               if
               one
               may
               say
               so
               )
               which
               belongs
               to
               natural
               Affection
               ,
               to
               a
               generous
               ,
               humane
               and
               kind
               Concern
               ;
               tho
               it
               may
               be
               thought
               contrary
               to
               Pleasure
               ,
               is
               yet
               for
               contentment
               and
               satisfaction
               far
               above
               those
               other
               pleasures
               of
               indulg'd
               Sense
               .
               And
               where
               a
               series
               or
               continu'd
               succession
               of
               these
               Motions
               or
               Affections
               can
               be
               carried
               on
               ,
               even
               through
               fears
               ,
               apprehensions
               ,
               alarms
               ,
               doubts
               (
               the
               object
               Virtue
               being
               still
               kept
               in
               sight
               ,
               and
               its
               Beauty
               appearing
               still
               in
               the
               midst
               of
               the
               surrounding
               Calamities
               )
               there
               is
               inseparably
               join'd
               to
               this
               a
               contentment
               and
               satisfaction
               of
               the
               highest
               sort
               ;
               insomuch
               that
               when
               by
               mere
               illusion
               ,
               as
               in
               a
               Tragedy
               ,
               the
               Passions
               of
               this
               mournful
               kind
               are
               artfully
               excited
               in
               us
               ,
               we
               prefer
               the
               Enjoyment
               and
               Pleasure
               to
               any
               other
               entertainment
               of
               equal
               duration
               ,
               and
               find
               by
               our selves
               that
               the
               moving
               our
               Passions
               in
               this
               sort
               ,
               the
               engaging
               them
               in
               the
               behalf
               of
               Merit
               and
               Worth
               ,
               and
               the
               exerting
               of
               that
               Goodness
               that
               is
               in
               us
               ,
               tho
               there
               be
               nothing
               more
               remote
               from
               sensual
               or
               bodily
               Pleasure
               ,
               is
               yet
               of
               exquisit
               sensation
               ,
               and
               to
               such
               as
               are
               refin'd
               
               enough
               to
               feel
               it
               ,
               more
               moving
               ,
               and
               of
               greater
               enjoyment
               than
               any
               thing
               of
               the
               other
               kind
               abstracted
               intirely
               from
               this
               .
               And
               after
               this
               manner
               it
               may
               appear
               how
               much
               
                 the
                 mental
                 Enjoyments
                 are
                 actually
                 the
                 very
                 natural
                 Affections
                 themselves
                 .
              
            
             
               
                 HOW
                 much
                 they
                 proceed
                 from
                 ,
                 and
                 are
                 caused
                 by
                 natural
                 Affection
                 ,
              
               we
               have
               now
               to
               consider
               .
            
             
               THAT
               the
               affection
               of
               Love
               ,
               Kindness
               ,
               and
               Bounty
               ,
               is
               it self
               of
               the
               highest
               degree
               of
               mental
               Pleasure
               ,
               has
               bin
               shewn
               .
               The
               EFFECTS
               of
               Love
               or
               kind
               Affection
               in
               a
               way
               of
               mental
               Pleasure
               are
               ,
               
                 a
                 delight
                 in
                 ,
                 and
                 enjoyment
                 of
                 the
                 Good
                 of
                 others
                 ;
                 a
                 receiving
                 it
                 ,
                 as
                 it
                 were
                 ,
                 by
                 reflection
                 ,
                 so
                 as
                 to
                 participate
                 in
                 the
                 Joy
                 ,
                 Pleasure
                 ,
                 or
                 Prosperity
                 of
                 whom
                 we
                 love
                 or
                 kindly
                 affect
              
               ;
               And
               
                 a
                 pleasing
                 consciousness
                 of
                 love
                 or
                 approbation
                 from
                 others
                 ,
                 or
                 of
                 our
                 meriting
                 it
                 from
                 others
                 .
              
            
             
               THERE
               is
               nothing
               plainer
               than
               that
               both
               these
               Satisfactions
               and
               Delights
               ,
               
                 viz.
                 Joy
                 in
                 ,
                 and
                 participation
                 of
                 the
                 Good
                 of
                 others
              
               ;
               and
               
                 pleasing
                 consciousness
                 or
                 sense
                 of
                 merited
                 Love
                 from
                 others
                 ,
              
               can
               possibly
               be
               nothing
               else
               but
               the
               EFFECTS
               of
               Love
               in
               us
               ;
               and
               that
               they
               increase
               and
               decrease
               ,
               as
               their
               CAUSE
               diminishes
               or
               grows
               .
               So
               that
               
               where
               no
               Love
               or
               natural
               Affection
               is
               ,
               or
               where
               it
               is
               but
               weak
               or
               unsound
               ,
               there
               the
               consequent
               Pleasures
               cannot
               be
               at
               all
               ,
               or
               at
               least
               must
               be
               but
               weak
               and
               unsound
               .
               Now
               the
               Pleasures
               of
               
                 sharing
                 Good
                 with
                 others
              
               ;
               of
               receiving
               it
               in
               fellowship
               and
               company
               ;
               of
               gathering
               it
               from
               the
               pleased
               and
               happy
               States
               of
               those
               around
               us
               ,
               from
               accounts
               and
               relations
               of
               such
               Happinesses
               ,
               Joys
               ,
               Deliverances
               ;
               from
               the
               very
               Countenances
               and
               pleased
               Looks
               even
               of
               Creatures
               foreign
               to
               our
               Nature
               and
               Kind
               ,
               whose
               signs
               of
               Joy
               and
               Contentment
               we
               can
               discern
               or
               understand
               ;
               the
               Pleasures
               or
               Delights
               of
               this
               sort
               are
               so
               infinitly
               spreading
               and
               diffusive
               through
               our
               whole
               lives
               ,
               that
               there
               is
               hardly
               such
               a
               thing
               as
               Pleasure
               or
               Contentment
               ,
               of
               which
               this
               is
               not
               a
               part
               ,
               and
               which
               ,
               if
               this
               were
               taken
               away
               ,
               would
               not
               totally
               sink
               and
               be
               corrupted
               ,
               or
               at
               least
               lose
               its
               chiefest
               vigor
               ,
               that
               which
               made
               its
               refinement
               ,
               and
               without
               which
               it
               would
               be
               dross
               .
               And
               thus
               in
               the
               same
               manner
               ,
               as
               to
               the
               other
               Pleasure
               ,
               that
               of
               
                 Sensibleness
                 to
                 the
                 love
                 of
                 others
                 ,
                 and
                 consciousness
                 of
                 merited
                 Esteem
                 and
                 Love
              
               ;
               which
               in
               as
               far
               as
               it
               is
               a
               pleasure
               ,
               must
               be
               wholly
               the
               EFFECT
               of
               Love
               ,
               and
               cannot
               be
               felt
               where
               natural
               Affection
               is
               not
               felt
               .
               How
               familiar
               and
               natural
               it
               is
               
               to
               us
               ,
               continually
               to
               be
               drawing
               some
               sort
               of
               satisfaction
               from
               hence
               !
               How
               frequent
               and
               habitual
               it
               is
               with
               us
               ,
               and
               how
               great
               a
               part
               of
               our
               enjoyment
               of
               Life
               ,
               to
               be
               in
               joy
               and
               delight
               ,
               as
               either
               well
               satisfied
               in
               the
               consciousness
               of
               merited
               Esteem
               and
               Kindness
               from
               others
               ;
               or
               as
               flattered
               by
               the
               imagination
               of
               it
               !
               What
               Wretch
               is
               there
               ,
               what
               open
               violator
               of
               the
               Laws
               of
               Society
               ,
               destroyer
               or
               ravager
               so
               great
               ,
               who
               has
               not
               a
               Companion
               ,
               or
               some
               particular
               Set
               ,
               either
               of
               his
               own
               Kindred
               ,
               or
               of
               such
               as
               he
               calls
               Friends
               ,
               with
               whom
               he
               shares
               his
               Good
               ,
               in
               whose
               Welfare
               he
               delights
               ,
               and
               whose
               Joy
               he
               makes
               his
               Joy
               ?
               Who
               are
               there
               amongst
               these
               that
               are
               not
               flattered
               by
               the
               kindness
               of
               some
               that
               are
               near
               them
               ,
               and
               sensibly
               moved
               by
               the
               Affection
               which
               they
               apprehend
               is
               bore
               to
               them
               ,
               even
               by
               such
               as
               are
               no
               way
               capable
               of
               assisting
               them
               ,
               or
               serving
               their
               Interest
               ?
               It
               is
               to
               this
               that
               almost
               all
               their
               actions
               have
               reference
               ;
               and
               without
               this
               there
               are
               few
               even
               of
               these
               ununiform
               and
               inconsistent
               livers
               ,
               who
               would
               not
               find
               themselves
               in
               an
               unsupportable
               solitude
               and
               desertion
               ,
               and
               think
               Life
               it self
               a
               torment
               to
               them
               .
               It
               is
               this
               that
               goes
               through
               our
               whole
               lives
               ,
               and
               mixes
               it self
               even
               with
               most
               of
               our
               Vices
               .
               Of
               this
               ,
               Vanity
               ,
               Ambition
               ,
               Luxury
               ,
               have
               
               a
               share
               ,
               and
               many
               other
               disorders
               of
               our
               Life
               partake
               .
               So
               that
               were
               Pleasure
               to
               be
               computed
               in
               the
               way
               that
               other
               things
               commonly
               are
               ,
               it
               might
               be
               said
               ,
               that
               out
               of
               these
               
                 two
                 Branches
              
               would
               arise
               more
               than
               nine
               tenths
               of
               all
               that
               is
               enjoyed
               in
               Life
               .
               Now
               there
               is
               not
               ,
               nor
               can
               be
               any
               thing
               of
               this
               kind
               which
               dos
               not
               immediatly
               depend
               on
               the
               having
               natural
               and
               kind
               Affection
               .
               And
               as
               natural
               Affection
               is
               narrow
               ,
               broken
               ,
               or
               imperfect
               ,
               so
               must
               be
               the
               Content
               and
               Joy
               arising
               hence
               .
            
             
               FOR
               ,
               first
               ,
               PARTIAL
               AFFECTION
               ,
               or
               natural
               Affection
               
                 in
                 part
              
               ,
               and
               only
               to
               some
               particulars
               ,
               is
               an
               inconsistency
               and
               contradiction
               :
               And
               as
               it
               has
               no
               foundation
               or
               establishment
               
                 in
                 reason
              
               ,
               so
               it
               must
               be
               easily
               removable
               and
               subject
               to
               alteration
               
                 without
                 reason
              
               .
               Now
               the
               variableness
               of
               such
               sort
               of
               Passion
               ,
               which
               depends
               solely
               on
               capriciousness
               and
               humor
               ,
               and
               must
               undergo
               the
               changeable
               successions
               of
               alternate
               Hatred
               and
               Love
               ,
               Aversion
               and
               Inclination
               towards
               the
               same
               Object
               ,
               must
               not
               only
               in
               the
               end
               diminish
               natural
               Affection
               ,
               and
               together
               with
               it
               the
               pleasures
               enjoyed
               from
               
                 reflected
                 Good
              
               ,
               or
               
                 Good
                 of
                 Participation
              
               ,
               as
               above
               ;
               but
               must
               create
               continual
               disturbance
               within
               ,
               unquietness
               ,
               disgust
               ,
               and
               give
               an
               
               allay
               to
               whatsoever
               is
               actually
               enjoy'd
               in
               the
               way
               of
               natural
               and
               social
               Affection
               .
               Whereas
               on
               the
               other
               hand
               INTIRE
               AFFECTION
               (
               which
               is
               throughout
               ,
               and
               equal
               towards
               the
               Society
               ,
               or
               Whole
               ,
               wheresoever
               any
               relation
               lies
               )
               as
               it
               is
               answerable
               to
               it self
               ,
               duly
               proportion'd
               ,
               rational
               ,
               and
               accountable
               ;
               so
               it
               is
               irrefragable
               ,
               solid
               ,
               and
               lasting
               .
               And
               as
               in
               the
               other
               ,
               every
               deficiency
               elsewhere
               ,
               and
               every
               exorbitancy
               in
               the
               Affection
               ,
               dos
               in
               some
               manner
               resist
               and
               disturb
               the
               present
               and
               immediat
               feeling
               of
               social
               and
               friendly
               Affection
               ;
               so
               
                 in
                 this
              
               ,
               every
               other
               good
               Affection
               ,
               and
               the
               consciousness
               of
               integrity
               and
               soundness
               ,
               casts
               a
               good
               reflection
               ,
               and
               an
               addition
               of
               contentment
               on
               every
               particular
               Affection
               felt
               ,
               and
               makes
               it
               of
               more
               inward
               pleasant
               feeling
               in
               the
               Soul
               ,
               and
               more
               satisfactory
               and
               rejoicing
               in
               the
               Mind
               .
               Thus
               he
               who
               is
               least
               selfish
               ,
               and
               can
               ,
               according
               as
               there
               is
               merit
               ,
               love
               another
               with
               most
               sincerity
               and
               strongest
               Affection
               ,
               dos
               not
               only
               enjoy
               most
               by
               division
               or
               sharing
               of
               Good
               ,
               and
               by
               
                 communicating
                 and
                 imparting
              
               of
               it
               ;
               but
               through
               the
               consciousness
               of
               the
               Justice
               ,
               Beauty
               and
               Excellence
               of
               that
               Love
               ,
               of
               its
               proportionableness
               to
               all
               his
               other
               Affections
               ,
               
               and
               of
               the
               sutableness
               of
               those
               Affections
               to
               Nature
               ,
               and
               to
               
                 the
                 whole
              
               ,
               he
               enjoys
               a
               satisfaction
               vastly
               above
               what
               is
               receiv'd
               from
               that
               limited
               ,
               entangled
               ,
               and
               much
               corrupted
               pleasure
               of
               imperfect
               ,
               partial
               ,
               and
               unintire
               Affection
               .
            
             
               AND
               in
               the
               last
               place
               ,
               as
               PARTIAL
               AFFECTION
               is
               fitted
               but
               to
               a
               small
               enjoyment
               of
               those
               Pleasures
               
                 of
                 communicative
                 and
                 reflected
                 Good
              
               above-mention'd
               ;
               so
               neither
               is
               it
               capable
               of
               extracting
               any
               thing
               considerable
               from
               that
               other
               principal
               Branch
               of
               human
               Happiness
               and
               Delight
               ,
               
                 The
                 being
                 sensible
                 to
                 the
                 love
                 and
                 esteem
                 of
                 others
                 ,
                 and
                 the
                 being
                 conscious
                 of
                 that
                 which
                 merits
                 it
                 .
              
               For
               in
               the
               same
               manner
               as
               the
               Affection
               it self
               is
               narrowly
               limited
               ,
               infirm
               and
               changable
               ;
               so
               accordingly
               is
               the
               merit
               arising
               hence
               very
               imperfect
               ,
               and
               of
               little
               account
               .
               And
               ,
               as
               the
               Merit
               is
               but
               low
               and
               inferior
               ,
               whilst
               only
               towards
               some
               mean
               and
               inconsiderable
               part
               of
               Mankind
               ,
               and
               not
               towards
               Society
               and
               the
               Whole
               ;
               so
               ,
               accordingly
               ,
               the
               consequent
               pleasure
               of
               the
               mind
               must
               below
               and
               defective
               .
               And
               as
               it
               is
               not
               possible
               that
               any
               who
               esteem
               not
               ,
               nor
               love
               according
               to
               Virtue
               ,
               should
               in
               the
               number
               of
               their
               so
               beloved
               and
               esteemed
               Friends
               find
               either
               those
               in
               whom
               they
               
               can
               so
               constantly
               and
               throughly
               rejoice
               ,
               and
               have
               satisfaction
               in
               meriting
               from
               ,
               or
               whose
               reciprocal
               love
               ,
               esteem
               ,
               or
               merited
               approbation
               ,
               they
               can
               equally
               and
               constantly
               prize
               and
               enjoy
               ;
               so
               ,
               they
               of
               necessity
               must
               fall
               short
               in
               this
               other
               part
               of
               mental
               Enjoyment
               .
               Nor
               can
               the
               Pleasures
               gather'd
               from
               self-flattery
               in
               that
               unsound
               esteem
               and
               love
               of
               those
               who
               are
               neither
               rightly
               nor
               constantly
               esteemed
               or
               loved
               ,
               be
               any
               other
               than
               unsound
               ,
               disorderly
               and
               disturbed
               .
               Whereas
               on
               the
               other
               hand
               ,
               INTIRE
               AFFECTION
               has
               all
               the
               opposit
               advantages
               ;
               it
               has
               Applause
               and
               Love
               from
               the
               best
               ;
               and
               ,
               in
               disinterested
               cases
               ,
               from
               the
               very
               worst
               of
               men
               :
               and
               of
               this
               we
               may
               say
               ,
               that
               it
               has
               a
               consciousness
               of
               merited
               love
               and
               approbation
               from
               all
               Society
               ,
               from
               all
               intelligent
               Creatures
               ,
               and
               from
               that
               which
               is
               the
               highest
               and
               supreme
               of
               all
               Intelligences
               .
               And
               the
               satisfaction
               which
               attends
               this
               
                 Intire
                 Affection
              
               ,
               is
               full
               and
               noble
               in
               proportion
               to
               its
               
                 ultimate
                 and
                 final
                 Object
              
               ,
               which
               carries
               all
               in
               it self
               ,
               and
               contains
               all
               Perfection
               ,
               according
               to
               that
               sense
               of
               Theism
               above
               establish'd
               .
               This
               is
               the
               result
               of
               Virtue
               :
               and
               to
               have
               this
               INTIRE
               AFFECTION
               ,
               or
               INTEGRITY
               ,
               is
               
                 to
                 live
                 according
                 to
                 Nature
              
               ,
               and
               the
               Dictates
               and
               Rules
               of
               supreme
               
               Wisdom
               ;
               this
               is
               Morality
               ,
               Justice
               ,
               Piety
               ,
               and
               natural
               Religion
               .
            
             
               THUS
               therefore
               it
               is
               evident
               that
               by
               reason
               of
               the
               EFFECTS
               of
               natural
               Affection
               in
               
                 reflected
                 good
                 from
                 the
                 joy
                 and
                 good
                 of
                 others
                 ,
              
               and
               in
               that
               of
               
                 sensibleness
                 to
                 kindness
                 and
                 love
                 from
                 others
                 ,
              
               the
               chiefest
               of
               mental
               Pleasures
               (
               which
               are
               the
               chiefest
               of
               all
               Pleasures
               )
               are
               deriv'd
               from
               ,
               and
               owing
               to
               natural
               Affection
               .
            
             
               AND
               to
               shew
               by
               farther
               instance
               yet
               ,
               how
               much
               the
               mental
               Pleasures
               
                 proceed
                 from
                 ,
                 and
                 are
                 caus'd
                 by
                 natural
                 Affection
              
               ;
               let
               any
               one
               consider
               ,
               that
               all
               those
               Pleasures
               which
               a
               man
               can
               have
               in
               any
               other
               besides
               a
               merely
               sensual
               way
               ,
               all
               those
               Pleasures
               receiv'd
               from
               Converse
               ,
               Familiarity
               ,
               Society
               ,
               in
               privat
               Contemplation
               ,
               Thought
               and
               Retirement
               ,
               in
               Mirth
               and
               Entertainment
               ,
               or
               whatsoever
               they
               be
               of
               that
               Species
               and
               Kind
               of
               mental
               Pleasures
               ;
               they
               are
               wholly
               in
               a
               manner
               founded
               
                 in
                 the
                 having
                 as
                 well
                 dispos'd
                 and
                 easy
                 Temper
                 or
                 Spirit
                 ,
                 free
                 of
                 harshness
                 ,
                 distast
                 ,
                 sowerness
                 ,
                 turbulence
              
               ;
               and
               in
               having
               
                 a
                 Mind
                 or
                 Reason
                 in
                 good
                 order
                 ,
                 reconcilable
                 to
                 it self
                 ,
                 such
                 as
                 creates
                 it self
                 no
                 unpleasant
                 views
                 ,
                 nor
                 is
                 of
                 ill
                 reflection
                 .
              
               Now
               such
               a
               MIND
               and
               such
               a
               TEMPER
               as
               this
               ,
               which
               must
               fit
               and
               qualify
               for
               the
               enjoying
               of
               the
               Pleasures
               
               mention'd
               ,
               is
               ,
               and
               must
               be
               owing
               to
               the
               natural
               and
               good
               Affections
               .
            
             
               AS
               to
               what
               relates
               to
               TEMPER
               (
               which
               we
               will
               consider
               first
               )
               and
               how
               a
               Temper
               of
               that
               happy
               sort
               comes
               to
               be
               really
               owing
               to
               natural
               Affection
               ;
               it
               may
               be
               consider'd
               thus
               .
            
             
               THERE
               is
               no
               state
               of
               Health
               or
               Prosperity
               so
               great
               ,
               where
               Inclination
               and
               Will
               are
               always
               answer'd
               ,
               Fancy
               and
               Humor
               pleas'd
               ;
               where
               there
               are
               not
               hourly
               almost
               some
               stops
               ,
               impediments
               or
               crosses
               to
               the
               Intention
               ,
               Appetite
               or
               Liking
               ;
               some
               Accidents
               or
               other
               
                 from
                 without
              
               to
               check
               the
               licentious
               course
               of
               the
               Desire
               ;
               or
               something
               
                 from
                 within
              
               ,
               from
               the
               disposition
               of
               the
               Body
               ,
               the
               Humors
               ,
               or
               what
               else
               is
               common
               in
               the
               ordinary
               course
               of
               a
               Constitution
               ,
               which
               must
               occasion
               distast
               and
               vexation
               ,
               and
               cause
               a
               habit
               of
               that
               kind
               ,
               where
               there
               is
               nothing
               to
               oppose
               it
               ,
               so
               as
               to
               stop
               the
               progress
               of
               it
               ,
               and
               hinder
               its
               gaining
               upon
               a
               Temper
               .
               Now
               the
               only
               thing
               that
               can
               be
               oppos'd
               to
               this
               ,
               is
               some
               natural
               and
               kind
               Affection
               :
               for
               if
               the
               Mind
               by
               reflection
               resolves
               to
               suppress
               this
               ill
               at
               any
               time
               when
               risen
               in
               the
               Temper
               ,
               and
               that
               it
               thinks
               fit
               to
               do
               it
               in
               good
               earnest
               on
               any
               account
               ,
               it
               can
               no
               otherwise
               effectually
               and
               really
               do
               it
               but
               by
               introducing
               into
               the
               Soul
               ,
               or
               passionat
               
               Part
               ,
               some
               affection
               of
               Love
               ,
               some
               motion
               of
               Kindness
               ,
               Affectionatness
               or
               Candor
               ,
               to
               allay
               and
               convert
               that
               motion
               of
               Impatience
               and
               Discontent
               .
               For
               ,
               if
               it
               be
               not
               done
               this
               way
               ,
               the
               Countenance
               may
               indeed
               be
               counterfeited
               ,
               but
               the
               Heart
               not
               chang'd
               :
               and
               if
               it
               be
               done
               only
               by
               the
               power
               of
               immediat
               Fear
               or
               Apprehension
               ,
               or
               by
               the
               power
               of
               any
               other
               Affection
               than
               such
               as
               is
               by
               nature
               opposit
               and
               contrary
               ;
               the
               ill
               Passion
               is
               suspended
               only
               during
               the
               time
               which
               that
               fear
               lasts
               ,
               but
               is
               not
               subdu'd
               or
               in
               the
               least
               debilitated
               against
               the
               next
               occasion
               ,
               nor
               hindred
               therefore
               as
               to
               its
               progress
               or
               gaining
               over
               the
               Temper
               .
               So
               that
               where
               an
               affable
               ,
               benign
               ,
               and
               kind
               disposition
               reigns
               not
               ;
               where
               there
               is
               not
               a
               mildness
               and
               serenity
               spread
               through
               the
               whole
               Temper
               ,
               so
               as
               to
               render
               it
               of
               easy
               acceptation
               ,
               and
               fair
               construction
               ,
               compliant
               ,
               easily
               conceding
               ,
               charitable
               and
               good
               ;
               there
               can
               be
               but
               little
               of
               
                 an
                 easy
                 and
                 free
                 Spirit
              
               long
               remaining
               ,
               and
               consequently
               but
               few
               and
               slender
               Enjoyments
               of
               a
               mental
               kind
               :
               for
               in
               a
               Temper
               where
               the
               slightest
               thing
               diseases
               and
               provokes
               ,
               where
               displeasure
               and
               offence
               are
               always
               ready
               to
               arise
               ,
               and
               nothing
               kind
               and
               reconciling
               to
               allay
               and
               turn
               those
               Motions
               ;
               but
               where
               bitterness
               
               and
               choler
               in
               a
               manner
               swim
               at
               the
               top
               and
               over
               all
               ,
               and
               where
               something
               of
               a
               froward
               and
               malignant
               kind
               is
               ever
               stirring
               and
               active
               ;
               in
               such
               a
               Temper
               as
               this
               there
               can
               be
               but
               little
               reception
               for
               any
               of
               those
               mental
               Pleasures
               ,
               which
               in
               this
               case
               can
               be
               but
               very
               rarely
               experienc'd
               ,
               must
               be
               very
               faint
               ,
               and
               of
               small
               continuance
               .
            
             
               BUT
               ,
               to
               press
               this
               further
               yet
               :
               It
               is
               most
               certain
               that
               
                 by
                 what
                 proportion
                 the
                 natural
                 and
                 good
                 Affections
                 are
                 lost
                 or
                 wanting
                 in
                 any
                 Creature
                 ,
                 by
                 that
                 proportion
                 the
                 ill
                 and
                 unnatural
                 ones
                 must
                 prevail
                 .
              
               It
               is
               the
               nature
               of
               every
               Passion
               by
               use
               and
               exercise
               to
               grow
               stronger
               and
               more
               confirm'd
               .
               There
               are
               in
               every
               Life
               ,
               even
               in
               the
               most
               prosperous
               (
               as
               has
               bin
               said
               already
               )
               continual
               sources
               of
               displeasure
               and
               uneasiness
               ,
               either
               from
               inward
               bodily
               constitution
               ,
               variety
               of
               disposition
               ,
               or
               the
               unconformity
               of
               
                 things
                 without
              
               to
               fancy
               ,
               humor
               and
               will
               :
               and
               if
               those
               who
               are
               in
               the
               highest
               circumstances
               of
               Fortune
               seem
               to
               come
               off
               the
               easiest
               ,
               it
               is
               to
               be
               consider'd
               that
               the
               most
               humor'd
               and
               indulg'd
               State
               is
               what
               receives
               the
               most
               disturbance
               from
               every
               disappointment
               or
               smallest
               ail
               .
               Now
               since
               besides
               what
               is
               of
               the
               kind
               of
               natural
               Affection
               ,
               there
               is
               nothing
               of
               any
               kind
               else
               which
               can
               hinder
               the
               course
               
               and
               growing
               habit
               of
               impatience
               ,
               discontent
               and
               vexation
               ;
               much
               less
               can
               any
               thing
               else
               besides
               natural
               and
               kind
               Affection
               ,
               resist
               the
               more
               violent
               motions
               of
               Anger
               ,
               Rage
               ,
               Revengefulness
               ;
               and
               ,
               where
               provocations
               ,
               offences
               and
               enmities
               arise
               ,
               (
               as
               there
               are
               subjects
               infinit
               )
               be
               able
               to
               correct
               the
               virulence
               and
               malignity
               of
               those
               Passions
               once
               kindled
               ,
               and
               to
               expel
               that
               which
               is
               infective
               in
               them
               ,
               and
               poisonous
               to
               the
               Temper
               :
               so
               that
               the
               forward
               ,
               prone
               and
               sudden
               passions
               of
               Resentment
               ,
               Pique
               ,
               Vexation
               and
               Frowardness
               ,
               which
               are
               sure
               to
               be
               mov'd
               on
               a
               thousand
               occasions
               ,
               and
               which
               arise
               in
               a
               manner
               of
               themselves
               ,
               without
               any
               apparent
               subject
               ,
               having
               no
               check
               or
               controul
               ;
               but
               ,
               being
               left
               masters
               and
               possessors
               of
               the
               Soul
               (
               when
               there
               is
               nothing
               there
               either
               of
               human
               or
               good
               Affection
               to
               resist
               or
               make
               a
               stand
               )
               and
               growing
               thus
               by
               use
               and
               exercise
               into
               greater
               strength
               and
               prevalence
               ,
               they
               cannot
               but
               cause
               a
               settled
               inveteracy
               and
               rancor
               ,
               and
               make
               this
               the
               ground
               and
               bottom
               of
               the
               whole
               Temper
               .
               But
               ,
               of
               the
               misery
               of
               this
               we
               shall
               speak
               when
               we
               come
               to
               consider
               of
               
                 the
                 unnatural
                 State.
              
               In
               the
               mean
               time
               it
               seems
               to
               have
               bin
               prov'd
               ,
               that
               all
               those
               mental
               pleasures
               of
               Converse
               ,
               Mirth
               ,
               Familiarity
               ,
               and
               the
               rest
               ,
               
               depend
               upon
               a
               Mind
               and
               Temper
               properly
               dispos'd
               ;
               and
               that
               the
               TEMPER
               which
               produces
               these
               
                 is
                 and
                 must
                 be
                 owing
                 to
                 the
                 natural
                 and
                 good
                 Affections
                 .
              
            
             
               NOW
               as
               to
               the
               other
               part
               ,
               a
               MIND
               
                 or
                 Reason
                 thus
                 dispos'd
                 and
                 in
                 good
                 order
                 ,
                 reconcilable
                 to
                 it self
                 ,
                 and
                 of
                 good
                 reflection
              
               ;
               and
               upon
               what
               account
               this
               
                 is
                 ,
                 and
                 must
                 be
                 owing
                 to
                 natural
                 Affection
                 ,
              
               we
               may
               consider
               it
               after
               this
               manner
               .
               Whatever
               Creature
               has
               Intelligence
               and
               Reason
               in
               the
               manner
               that
               we
               have
               it
               ,
               and
               who
               from
               several
               degrees
               of
               reflection
               has
               risen
               to
               that
               Capacity
               which
               we
               call
               Sense
               and
               Understanding
               ;
               such
               a
               Creature
               as
               this
               ,
               in
               the
               very
               use
               of
               his
               contemplative
               or
               reasoning
               Faculty
               ,
               is
               forc'd
               to
               receive
               reflections
               back
               into
               his
               Mind
               of
               that
               which
               passes
               in
               it self
               ,
               of
               the
               actions
               of
               his
               Will
               ,
               and
               of
               his
               foregoing
               Behavior
               in
               the
               common
               course
               of
               his
               natural
               Temper
               towards
               his
               fellow
               Creatures
               ,
               as
               well
               as
               in
               all
               occasions
               besides
               .
               And
               tho
               we
               say
               of
               some
               giddy
               and
               heedless
               people
               ,
               that
               they
               live
               without
               reflection
               ,
               it
               is
               not
               that
               they
               are
               exempt
               from
               this
               sort
               of
               feeling
               ,
               or
               have
               not
               this
               consciousness
               with
               them
               as
               others
               have
               (
               for
               their
               Memory
               is
               as
               good
               ,
               and
               the
               necessary
               occasions
               are
               as
               many
               of
               remembring
               and
               calling
               to
               mind
               what
               they
               did
               or
               felt
               before
               )
               but
               they
               
               are
               said
               to
               have
               no
               reflection
               ,
               because
               they
               do
               not
               designedly
               ,
               or
               with
               any
               service
               or
               help
               to
               themselves
               in
               their
               Conduct
               ,
               call
               to
               mind
               any
               number
               of
               circumstances
               to
               draw
               Inference
               from
               thence
               to
               what
               is
               present
               or
               future
               .
               Now
               to
               such
               a
               reasoning
               or
               reflecting
               Creature
               as
               this
               ,
               who
               is
               forc'd
               of
               necessity
               to
               endure
               the
               review
               of
               his
               own
               Mind
               and
               Actions
               ,
               and
               to
               have
               representations
               of
               himself
               and
               his
               own
               Affairs
               constantly
               before
               him
               ,
               obvious
               to
               him
               ,
               and
               passing
               in
               his
               Mind
               ;
               to
               such
               a
               Creature
               as
               this
               there
               are
               TWO
               things
               which
               must
               be
               horridly
               offensive
               and
               agrieving
               ;
               to
               have
               the
               reflection
               in
               his
               Mind
               
                 of
                 any
                 past
                 Action
                 or
                 Behavior
                 which
                 he
                 likes
                 not
                 should
                 be
                 imputed
                 to
                 him
                 ,
                 which
                 he
                 knows
                 odious
                 ,
                 and
                 feels
                 to
                 be
                 of
                 ill
                 merit
                 :
              
               or
               ,
               to
               have
               the
               reflection
               in
               his
               Mind
               
                 of
                 any
                 thing
                 foolishly
                 done
                 (
                 either
                 as
                 supinely
                 and
                 negligently
                 ,
                 or
                 as
                 rashly
                 and
                 extravagantly
                 )
                 in
                 the
                 prejudice
                 of
                 his
                 own
                 Interest
                 and
                 Good.
              
               CONSCIENCE
               is
               one
               or
               other
               ,
               or
               both
               of
               these
               .
               For
               the
               fear
               of
               future
               Evils
               or
               of
               eternal
               Ill
               inflicted
               at
               the
               will
               of
               some
               superior
               and
               supernatural
               Power
               ,
               is
               to
               have
               aw
               and
               terror
               of
               the
               Deity
               ,
               but
               dos
               not
               imply
               Conscience
               ,
               any
               more
               than
               the
               fear
               of
               those
               evils
               which
               are
               apprehended
               from
               Spirits
               ,
               Enchantments
               ,
               and
               such
               like
               ,
               dos
               imply
               Conscience
               :
               
               for
               to
               fear
               the
               Devil
               and
               to
               fear
               God
               would
               (
               as
               to
               Conscience
               )
               be
               then
               all
               one
               ;
               and
               to
               fear
               God
               in
               any
               other
               manner
               than
               as
               in
               consequence
               of
               some
               justly
               blameable
               and
               imputable
               act
               ,
               is
               to
               fear
               a
               devilish
               Nature
               ,
               or
               Devil
               in
               the
               stead
               of
               God
               :
               so
               that
               Conscience
               may
               even
               be
               where
               sense
               of
               future
               divine
               Punishment
               is
               not
               .
               Nor
               dos
               the
               terror
               of
               Hell
               ,
               or
               a
               thousand
               other
               terrors
               of
               the
               Deity
               imply
               Conscience
               except
               in
               this
               case
               ,
               viz.
               where
               there
               is
               ill
               reflection
               in
               the
               Mind
               
                 of
                 what
                 is
                 wrong
                 ,
                 odious
                 ,
                 morally
                 deform'd
                 ,
                 and
                 ill
                 deserving
              
               ;
               or
               of
               
                 what
                 was
                 committed
                 contrary
                 to
                 wisdom
                 ,
                 and
                 unaccountably
                 :
              
               and
               wheresoever
               this
               is
               (
               whether
               join'd
               or
               not
               join'd
               with
               any
               positive
               fear
               of
               future
               divine
               Punishment
               to
               be
               inflicted
               )
               there
               Conscience
               is
               ,
               there
               Conscience
               accuses
               .
               And
               thus
               there
               is
               besides
               
                 a
                 religious
                 Conscience
              
               that
               which
               we
               may
               call
               moral
               or
               
                 natural
                 Conscience
              
               :
               altho
               that
               also
               may
               be
               call'd
               
                 religious
                 Conscience
              
               which
               regards
               the
               odiousness
               of
               any
               act
               with
               respect
               to
               the
               all
               ▪
               seeingness
               of
               the
               Deity
               ;
               who
               being
               so
               highly
               thought
               of
               as
               to
               all
               Excellence
               and
               Greatness
               ,
               it
               cannot
               otherwise
               be
               ,
               but
               that
               in
               the
               conceiv'd
               presence
               of
               such
               a
               Being
               ,
               the
               shame
               of
               Villany
               or
               Vice
               must
               with
               great
               forcibleness
               be
               felt
               ,
               even
               independently
               of
               that
               apprehension
               or
               
               sense
               of
               any
               future
               Punishment
               of
               positive
               infliction
               .
            
             
               AS
               for
               a
               rational
               Creature
               therefore
               ,
               such
               as
               Man
               ,
               who
               whilst
               he
               continues
               to
               be
               Rational
               and
               to
               have
               a
               Mind
               ,
               must
               of
               necessity
               through
               the
               course
               of
               his
               Life
               be
               conscious
               of
               ,
               and
               have
               before
               him
               still
               ,
               the
               results
               of
               that
               Mind
               ,
               the
               determinations
               and
               actions
               of
               his
               Will
               ,
               and
               the
               effects
               of
               his
               natural
               Temper
               and
               Affections
               in
               his
               foregoing
               Life
               :
               if
               there
               be
               any
               action
               which
               ,
               having
               proceeded
               hence
               ,
               is
               odious
               of
               imputation
               ,
               and
               
                 of
                 ill
                 reflection
              
               ,
               it
               must
               be
               discomposing
               and
               afflicting
               to
               him
               ,
               as
               being
               acted
               against
               
                 natural
                 Conscience
              
               .
               There
               is
               no
               sensible
               Creature
               who
               maliciously
               and
               intentionally
               dos
               ill
               ,
               who
               is
               not
               sensible
               likewise
               that
               he
               
                 deserves
                 ill
              
               :
               and
               in
               this
               sense
               every
               Creature
               has
               Conscience
               .
               For
               ,
               with
               all
               Mankind
               ,
               and
               all
               intelligent
               Creatures
               this
               must
               ever
               hold
               ,
               that
               WHAT
               
                 they
                 know
                 they
                 deserve
                 from
                 every
                 one
                 ,
              
               THAT
               
                 they
                 necessarily
                 must
                 fear
                 and
                 expect
                 from
                 every
                 one
                 :
              
               and
               thus
               suspicions
               and
               ill
               apprehensions
               must
               grow
               ,
               and
               terrors
               arise
               both
               of
               Men
               and
               of
               the
               Deity
               .
               But
               besides
               this
               ,
               and
               over
               and
               above
               the
               very
               Return
               and
               Punishment
               which
               is
               fear'd
               ,
               there
               must
               ,
               in
               almost
               every
               rational
               Creature
               ,
               be
               yet
               farther
               Conscience
               ,
               
                 from
                 sense
                 of
                 deformity
                 in
                 
                 what
                 is
                 thus
                 ill-deserving
                 and
                 unnatural
                 ,
                 and
                 from
                 the
                 consequent
                 regret
                 and
                 hatefulness
                 of
                 incurring
                 what
                 is
                 odious
                 ,
                 and
                 moves
                 aversion
                 .
              
               There
               scarcely
               is
               ,
               or
               can
               be
               any
               Creature
               whom
               consciousness
               of
               Villany
               
                 as
                 such
                 merely
              
               dos
               not
               at
               all
               offend
               ;
               nor
               any
               thing
               opprobrious
               or
               hainously
               imputable
               ,
               move
               or
               affect
               :
               or
               if
               there
               be
               such
               a
               one
               ,
               it
               follows
               then
               ,
               that
               with
               such
               a
               Creature
               as
               this
               all
               things
               that
               are
               of
               a
               moral
               kind
               ,
               or
               relate
               to
               either
               the
               good
               or
               ill
               of
               the
               Species
               ,
               must
               be
               equal
               and
               indifferent
               in
               the
               Affection
               (
               for
               if
               it
               were
               not
               so
               ,
               but
               that
               any
               thing
               of
               that
               kind
               were
               odious
               ,
               it
               must
               be
               most
               of
               all
               odious
               of
               imputation
               or
               self
               ▪
               application
               .
               )
               If
               this
               be
               so
               ,
               then
               neither
               can
               there
               be
               any
               natural
               Affection
               :
               if
               not
               that
               ,
               then
               neither
               any
               pleasure
               of
               Society
               ,
               or
               mental
               Enjoyment
               ,
               as
               above
               ;
               but
               instead
               of
               that
               ,
               all
               manner
               of
               horrid
               ,
               unnatural
               and
               ill
               Affection
               ;
               of
               the
               misery
               of
               which
               we
               are
               to
               speak
               distinctly
               under
               our
               last
               head
               .
               So
               that
               not
               to
               be
               sensible
               to
               the
               odiousness
               or
               mere
               deformity
               of
               Crime
               and
               Injustice
               (
               which
               is
               to
               have
               no
               sense
               of
               the
               goodness
               or
               illness
               of
               any
               act
               ,
               nor
               any
               natural
               Affection
               at
               all
               )
               and
               to
               be
               so
               far
               without
               Conscience
               ,
               is
               to
               be
               most
               of
               all
               miserable
               in
               Life
               :
               but
               where
               Conscience
               or
               sense
               of
               this
               sort
               remains
               ,
               there
               it
               
               follows
               ,
               that
               whatever
               carriage
               ,
               action
               or
               deed
               ,
               is
               contrary
               to
               the
               sense
               of
               goodness
               and
               deservingness
               ,
               and
               is
               therefore
               odious
               of
               imputation
               ,
               unbecoming
               ,
               and
               of
               ill
               consciousness
               ,
               this
               must
               of
               necessity
               ,
               by
               means
               of
               Reflection
               ,
               be
               continually
               grievous
               and
               offensive
               .
               A
               man
               who
               in
               the
               height
               of
               Anger
               and
               Fury
               happens
               to
               kill
               another
               ,
               dos
               ,
               as
               we
               often
               see
               ,
               relent
               immediatly
               at
               the
               very
               sight
               of
               what
               he
               has
               done
               ,
               and
               only
               by
               beholding
               the
               miserable
               state
               of
               a
               dying
               Creature
               ,
               in
               that
               spectacle
               of
               Death
               which
               he
               himself
               has
               caus'd
               :
               for
               this
               he
               suffers
               Agony
               ;
               the
               subject
               of
               this
               continually
               occurs
               to
               him
               in
               his
               mind
               ;
               and
               of
               this
               he
               must
               have
               ill
               memory
               and
               consciousness
               .
               If
               on
               the
               other
               side
               ,
               he
               dos
               not
               relent
               nor
               suffer
               any
               concern
               at
               all
               ,
               then
               ,
               either
               he
               is
               such
               a
               one
               as
               has
               no
               sense
               of
               Deformity
               ,
               of
               Crime
               and
               Injustice
               ,
               no
               natural
               Affection
               ,
               and
               consequently
               no
               Happiness
               or
               Peace
               within
               :
               or
               if
               he
               have
               sense
               of
               moral
               Goodness
               or
               Illness
               ,
               but
               that
               in
               this
               or
               any
               particular
               ,
               he
               affects
               THAT
               as
               noble
               ,
               gallant
               or
               worthy
               ,
               which
               is
               the
               contrary
               ;
               it
               must
               follow
               ,
               that
               as
               there
               is
               no
               proportion
               ,
               aptness
               or
               fitness
               but
               in
               Virtue
               alone
               to
               Esteem
               ,
               Approbation
               ,
               or
               good
               Consciousness
               ;
               he
               must
               either
               through
               the
               inconsistency
               ,
               contradictoriness
               
               and
               absurdity
               of
               such
               an
               unlasting
               and
               unaccountable
               Esteem
               and
               Approbation
               ,
               and
               through
               the
               ill
               influence
               it
               must
               have
               in
               time
               upon
               his
               Temper
               ,
               come
               to
               lose
               at
               last
               even
               this
               remaining
               imperfect
               Conscience
               ;
               or
               ,
               if
               he
               still
               retains
               it
               in
               any
               degree
               ,
               it
               must
               follow
               that
               through
               the
               same
               unsutableness
               of
               Approbation
               or
               Esteem
               to
               any
               thing
               of
               a
               contrary
               nature
               to
               Virtue
               ,
               there
               must
               be
               great
               confusion
               and
               disagreement
               in
               Life
               ,
               and
               continual
               disturbance
               and
               dissatisfaction
               in
               the
               service
               of
               such
               a
               Principle
               .
               For
               it
               is
               impossible
               that
               a
               Murderer
               ,
               or
               one
               of
               the
               Banditi
               ,
               a
               Pirat
               ,
               or
               any
               confederate
               Cheat
               or
               Ruffian
               ,
               or
               in
               short
               ,
               any
               one
               who
               is
               false
               to
               the
               society
               of
               Mankind
               in
               general
               ,
               and
               contradicts
               natural
               Affection
               ,
               should
               have
               any
               Principle
               that
               holds
               throughout
               ,
               any
               fix'd
               Standard
               or
               Measure
               upon
               which
               he
               can
               regulate
               his
               Approbation
               or
               Esteem
               ,
               any
               Reason
               or
               Rule
               for
               his
               approbation
               of
               any
               one
               action
               moral
               ;
               if
               any
               thing
               morally
               good
               or
               ill
               ,
               amiable
               or
               detestable
               has
               place
               with
               him
               :
               so
               that
               the
               more
               he
               engages
               in
               the
               love
               or
               admiration
               of
               any
               thing
               as
               morally
               worthy
               ,
               which
               is
               morally
               ill
               and
               detestable
               ;
               the
               more
               self-contradiction
               he
               must
               meet
               with
               ,
               the
               more
               dissatisfaction
               and
               self-disapprobation
               in
               the
               main
               ,
               
               through
               the
               perpetual
               variableness
               and
               instability
               of
               that
               Rule
               by
               which
               he
               approves
               and
               disapproves
               ,
               and
               through
               the
               irreconcilableness
               of
               his
               Mind
               and
               Reason
               to
               it self
               .
               And
               there
               being
               nothing
               more
               certain
               than
               this
               ,
               
                 that
                 no
                 natural
                 Affection
                 can
                 be
                 contradicted
                 ,
                 nor
                 no
                 ill
                 one
                 advanced
              
               (
               as
               by
               false
               applause
               it
               is
               )
               
                 without
                 a
                 prejudice
                 in
                 some
                 degree
                 to
                 all
                 the
                 other
                 natural
                 Affections
              
               ;
               it
               must
               follow
               that
               natural
               Deformity
               growing
               greater
               by
               the
               incouragement
               of
               unnatural
               Affection
               in
               any
               particular
               ,
               if
               at
               the
               same
               time
               there
               remains
               a
               sense
               of
               moral
               Good
               or
               Ill
               ;
               there
               must
               be
               of
               necessity
               more
               work
               created
               for
               ill
               Conscience
               ,
               more
               subject
               of
               ill
               consciousness
               ;
               and
               the
               matter
               or
               ground
               of
               self-disapprobation
               or
               self-dissatisfaction
               in
               Life
               ,
               must
               be
               more
               increas'd
               ,
               as
               irregular
               and
               ill
               Affection
               increases
               .
            
             
               IN
               short
               ,
               there
               is
               no
               transgression
               ,
               loss
               or
               violation
               of
               natural
               Affection
               in
               any
               degree
               ,
               without
               ill
               Conscience
               of
               the
               first
               sort
               ,
               viz.
               
                 of
                 ill
                 merit
                 or
                 ill
                 deservingness
                 ,
              
               such
               as
               loses
               us
               that
               supreme
               happiness
               of
               Rest
               ,
               and
               security
               of
               Mind
               in
               a
               freedom
               from
               ill
               Apprehensions
               and
               Suspicions
               ;
               and
               such
               as
               must
               draw
               on
               ,
               necessarily
               ,
               that
               contrary
               habit
               of
               Mind
               which
               causes
               us
               to
               live
               in
               terrors
               of
               Mankind
               ,
               and
               of
               all
               credited
               ,
               or
               but
               
               suspected
               superior
               Powers
               :
               from
               which
               fears
               we
               are
               by
               innocence
               and
               good
               consciousness
               so
               much
               deliver'd
               ,
               and
               by
               that
               means
               plac'd
               in
               such
               security
               and
               ease
               .
               If
               there
               be
               no
               farther
               Conscience
               than
               this
               ,
               if
               there
               be
               no
               Conscience
               at
               all
               from
               sense
               of
               deformity
               in
               moral
               Ill
               ,
               and
               consequently
               no
               natural
               Affection
               ;
               then
               is
               the
               Mind
               farthest
               of
               all
               from
               being
               at
               ease
               ,
               by
               being
               (
               as
               it
               must
               necessarily
               be
               ,
               when
               natural
               Affection
               is
               lost
               )
               in
               the
               horridest
               state
               of
               Savageness
               ,
               Immanity
               and
               unnatural
               Passion
               .
               If
               there
               be
               indeed
               farther
               Conscience
               ,
               as
               from
               a
               sense
               of
               moral
               Deformity
               and
               Excellence
               ,
               then
               there
               being
               certainly
               no
               durable
               or
               consistent
               self-approbation
               from
               any
               thing
               besides
               what
               is
               of
               Virtue
               ;
               there
               is
               ground
               of
               constant
               self-accusation
               or
               dislike
               from
               whatsoever
               is
               contrary
               to
               ,
               or
               is
               a
               defect
               in
               natural
               Affection
               :
               as
               on
               the
               other
               side
               ,
               there
               is
               ground
               of
               thorow
               self-approbation
               ,
               joy
               and
               contentment
               ,
               wheresoever
               there
               is
               integrity
               of
               Life
               ,
               and
               adherence
               to
               natural
               and
               sound
               Affection
               .
            
             
               THIS
               also
               is
               to
               be
               consider'd
               ,
               that
               when
               any
               one
               by
               an
               immorality
               or
               injustice
               offends
               his
               Conscience
               ,
               and
               goes
               against
               natural
               Affection
               ,
               or
               sense
               of
               Right
               and
               Wrong
               ;
               he
               cannot
               possibly
               see
               a
               reason
               in
               himself
               ,
               why
               he
               should
               
               not
               be
               carried
               further
               into
               all
               manner
               of
               Villany
               ,
               or
               why
               he
               should
               not
               esteem
               himself
               as
               a
               person
               liable
               and
               open
               to
               all
               Crime
               and
               Wickedness
               ,
               even
               that
               which
               is
               as
               yet
               unknown
               to
               him
               .
               And
               this
               is
               a
               reproach
               which
               a
               Mind
               must
               of
               necessity
               make
               to
               it self
               upon
               the
               least
               offence
               of
               Conscience
               ,
               and
               where
               any
               thing
               is
               committed
               in
               contradiction
               to
               a
               sense
               of
               Right
               and
               Wrong
               ,
               that
               is
               ,
               of
               an
               amiableness
               or
               deformity
               in
               moral
               Actions
               .
            
             
               AS
               for
               that
               other
               part
               of
               Conscience
               ,
               viz.
               the
               ill
               remembrance
               or
               ill
               reflection
               
                 of
                 what
                 is
                 unreasonably
                 done
                 ,
                 and
                 in
                 prejudice
                 of
                 Interest
                 or
                 Happiness
                 :
              
               This
               must
               follow
               still
               and
               have
               effect
               ,
               wheresoever
               any
               action
               has
               given
               occasion
               to
               sense
               of
               Deformity
               contracted
               by
               Crime
               and
               Injustice
               :
               or
               where
               there
               is
               not
               the
               ground
               of
               any
               such
               sense
               ;
               yet
               there
               must
               follow
               still
               an
               ill
               Conscience
               from
               sense
               of
               ill
               Merit
               with
               respect
               to
               Men
               ,
               and
               to
               the
               Deity
               .
               Or
               tho
               there
               be
               a
               possibility
               (
               which
               is
               hard
               to
               suppose
               )
               of
               excluding
               for
               ever
               all
               thoughts
               or
               suspicions
               of
               any
               superior
               Powers
               ,
               yet
               it
               is
               impossible
               but
               that
               an
               almost
               total
               defect
               in
               natural
               Affection
               ,
               which
               no
               dissimulation
               can
               long
               conceal
               ,
               must
               occasion
               a
               sensible
               loss
               to
               us
               in
               the
               confidence
               and
               trust
               of
               men
               ,
               and
               consequently
               in
               Interest
               
               and
               Happiness
               .
               And
               the
               sense
               of
               this
               great
               disadvantage
               is
               what
               can
               never
               fail
               to
               occur
               to
               us
               ,
               when
               we
               see
               (
               as
               we
               must
               be
               forc'd
               to
               do
               with
               envy
               )
               the
               better
               and
               more
               grateful
               terms
               of
               Friendship
               ,
               Trust
               ,
               Love
               and
               Esteem
               ,
               on
               which
               those
               who
               have
               not
               renounc'd
               their
               good
               and
               natural
               Affection
               ,
               live
               with
               the
               rest
               of
               Mankind
               .
               Where
               natural
               Affection
               therefore
               is
               not
               ;
               yet
               by
               Immorality
               ,
               happening
               through
               want
               of
               such
               Affection
               ,
               there
               must
               be
               disturbance
               from
               Conscience
               of
               this
               sort
               ,
               viz.
               from
               
                 sense
                 of
                 what
                 is
                 committed
                 unwisely
                 ,
                 and
                 contrary
                 to
                 Interest
                 and
                 Safety
                 :
              
               and
               this
               too
               ,
               notwithstanding
               any
               security
               in
               which
               men
               may
               live
               against
               the
               apprehensions
               of
               a
               superior
               and
               animadverting
               Power
               .
            
             
               FROM
               all
               this
               we
               may
               conclude
               ,
               that
               a
               MIND
               
                 and
                 Reason
                 ,
                 well
                 at
                 ease
                 ,
                 orderly
                 ,
                 reconcilable
                 with
                 it self
                 ,
                 and
                 of
                 good
                 retrospect
                 or
                 reflection
              
               (
               on
               which
               ,
               and
               on
               a
               TEMPER
               such
               as
               we
               have
               spoken
               of
               ,
               all
               those
               mental
               Pleasures
               before
               enumerated
               do
               in
               a
               great
               degree
               depend
               ,
               and
               are
               founded
               )
               
                 is
                 owing
                 to
                 natural
                 and
                 good
                 Affection
                 .
              
            
             
               SO
               that
               if
               the
               chiefest
               Happiness
               be
               from
               the
               mental
               Pleasures
               ,
               and
               from
               
                 the
                 constantest
                 succession
                 or
                 series
                 of
                 such
                 in
                 Life
              
               ;
               and
               that
               the
               chiefest
               mental
               Pleasures
               are
               such
               as
               we
               have
               treated
               of
               ,
               and
               
               are
               founded
               in
               natural
               Affection
               ;
               it
               follows
               ,
               that
               
                 To
                 have
                 the
                 natural
                 Affections
                 ,
                 is
                 to
                 have
                 the
                 chiefest
                 enjoyment
                 ,
                 possession
                 ,
                 and
                 happiness
                 of
                 Life
                 .
              
            
             
               NOW
               as
               to
               the
               pleasures
               of
               the
               Body
               ,
               and
               the
               satisfactions
               belonging
               to
               Sense
               ;
               it
               is
               evident
               ,
               that
               they
               cannot
               possibly
               have
               their
               effect
               ,
               or
               be
               of
               any
               valuable
               or
               delightful
               enjoyment
               ,
               but
               by
               the
               means
               of
               natural
               and
               social
               Affection
               .
            
             
               IF
               from
               the
               highest
               voluptuousness
               in
               eating
               or
               in
               drinking
               ,
               the
               circumstances
               of
               a
               Table
               and
               Companions
               were
               withdrawn
               ;
               so
               that
               all
               possible
               means
               of
               enjoying
               these
               delights
               in
               fellowship
               ,
               all
               occasion
               for
               social
               feeling
               or
               Affection
               were
               deny'd
               ;
               there
               would
               be
               hardly
               any
               Pleasure
               remaining
               that
               were
               worth
               acceptance
               ,
               even
               in
               the
               opinion
               of
               the
               most
               debauch'd
               themselves
               :
               and
               if
               there
               are
               any
               of
               those
               Sensualists
               who
               can
               be
               sensual
               by
               themselves
               ,
               who
               can
               be
               contented
               to
               take
               these
               satisfactions
               when
               perfectly
               alone
               ,
               and
               can
               indulge
               themselves
               in
               the
               same
               manner
               ,
               and
               eat
               and
               drink
               with
               the
               same
               relish
               then
               as
               at
               another
               season
               ;
               there
               is
               no
               body
               who
               thinks
               the
               Pleasure
               of
               these
               persons
               to
               be
               very
               refin'd
               ,
               or
               that
               they
               are
               so
               much
               as
               capable
               of
               enjoying
               it
               ,
               so
               as
               to
               be
               reckon'd
               upon
               as
               men
               of
               Pleasure
               .
               The
               very
               
               notion
               of
               a
               Debauch
               (
               which
               is
               a
               sally
               into
               all
               that
               can
               be
               imagin'd
               of
               Pleasure
               and
               Voluptuousness
               )
               carries
               with
               it
               an
               apprehension
               of
               reference
               to
               Society
               ,
               or
               to
               a
               Gang
               ,
               or
               something
               of
               Fellowship
               :
               it
               may
               be
               call'd
               a
               
                 Surfeit
                 or
                 Excess
                 of
                 eating
                 and
                 drinking
                 ,
              
               but
               hardly
               a
               Debauch
               of
               that
               kind
               ,
               when
               the
               excess
               was
               taken
               separately
               ,
               out
               of
               Society
               or
               reach
               of
               People
               :
               and
               one
               that
               uses
               himself
               in
               this
               way
               ,
               is
               often
               call'd
               a
               Sot
               ,
               but
               never
               a
               Debauchee
               .
               The
               Courtezans
               ,
               and
               even
               the
               commonest
               of
               Women
               ,
               who
               live
               by
               prostitution
               ,
               know
               very
               well
               how
               necessary
               it
               is
               ,
               that
               every
               one
               whom
               they
               entertain
               with
               their
               Beauty
               ,
               should
               believe
               that
               there
               are
               satisfactions
               reciprocal
               ,
               and
               that
               Pleasures
               are
               as
               well
               given
               as
               receiv'd
               :
               and
               were
               the
               imagination
               of
               this
               to
               be
               wholly
               taken
               away
               ,
               there
               are
               hardly
               any
               of
               the
               grosser
               sort
               of
               Mankind
               who
               would
               not
               think
               the
               remaining
               Pleasure
               to
               be
               gross
               and
               sordid
               ,
               and
               of
               very
               imperfect
               injoyment
               .
               Who
               is
               there
               that
               can
               well
               ,
               or
               long
               enjoy
               any
               thing
               when
               alone
               ,
               and
               abstracted
               perfectly
               even
               in
               his
               very
               Mind
               and
               Thought
               ,
               from
               any
               thing
               of
               Society
               ?
               Who
               is
               there
               that
               on
               those
               terms
               is
               not
               soon
               cloy'd
               by
               any
               sensual
               Indulgence
               ,
               and
               that
               is
               not
               uneasy
               with
               his
               Pleasure
               ,
               however
               exquisit
               it
               be
               ,
               of
               Sensation
               ,
               
               till
               such
               time
               as
               he
               has
               found
               a
               way
               to
               impart
               it
               ,
               and
               make
               it
               
                 truly
                 pleasant
              
               to
               him
               ,
               by
               communicating
               his
               Joy
               ,
               and
               sharing
               it
               at
               least
               with
               some
               one
               single
               person
               ?
               Let
               men
               imagin
               what
               they
               please
               ;
               let
               them
               suppose
               or
               believe
               themselves
               ever
               so
               selfish
               ;
               or
               desire
               ever
               so
               much
               to
               follow
               the
               dictates
               of
               such
               a
               Principle
               ,
               and
               to
               bring
               Nature
               under
               restraint
               ;
               Nature
               will
               break
               out
               ,
               and
               in
               agonies
               ,
               disquiets
               ,
               and
               a
               distemper'd
               state
               ,
               demonstrate
               evidently
               the
               ill
               consequence
               of
               such
               violence
               ,
               the
               absurdity
               of
               such
               a
               device
               ,
               and
               the
               punishment
               which
               belongs
               to
               such
               a
               monstrous
               and
               horrid
               endeavor
               .
            
             
               THUS
               ,
               therefore
               ,
               not
               only
               the
               pleasures
               of
               the
               Mind
               depend
               on
               natural
               Affection
               ;
               but
               even
               the
               pleasures
               too
               of
               
                 the
                 Body
              
               do
               in
               so
               far
               depend
               ,
               that
               where
               natural
               Affection
               is
               not
               ,
               they
               not
               only
               lose
               their
               force
               ,
               but
               are
               in
               a
               manner
               converted
               into
               disturbance
               ,
               uneasiness
               and
               disgust
               :
               so
               as
               that
               the
               matter
               which
               should
               feed
               joy
               ,
               contentment
               and
               delight
               ,
               feeds
               rather
               discontent
               and
               sowerness
               ,
               and
               breeds
               a
               nauseating
               ,
               wearisom
               and
               restless
               disposition
               ,
               by
               reason
               of
               the
               absolute
               incapacity
               in
               any
               thing
               sensual
               to
               please
               ,
               or
               give
               any
               lasting
               or
               thorow
               contentment
               ,
               where
               it
               is
               not
               mixt
               with
               any
               thing
               of
               affable
               ,
               kind
               ,
               or
               social
               Affection
               .
            
             
             
               AND
               thus
               both
               with
               respect
               to
               Mental
               enjoyment
               ,
               and
               to
               the
               enjoyments
               of
               Sense
               also
               ;
               TO
               HAVE
               THE
               NATURAL
               AFFECTIONS
               ,
               IS
               TO
               HAVE
               THE
               CHIEFEST
               SATISFACTION
               AND
               HAPPINESS
               OF
               LIFE
               .
            
             
               NOW
               on
               the
               other
               side
               ,
               THAT
               TO
               WANT
               THE
               SAME
               NATURAL
               AFFECTIONS
               IS
               TO
               BE
               CHIEFLY
               MISERABLE
               ,
               appears
               first
               from
               the
               loss
               it
               implies
               both
               of
               the
               mental
               and
               
                 bodily
                 Pleasures
              
               ;
               and
               also
               from
               its
               carrying
               with
               it
               the
               horridest
               of
               pains
               ,
               those
               of
               the
               Mind
               :
               of
               which
               sort
               if
               (
               by
               what
               shall
               further
               be
               prov'd
               )
               those
               deriv'd
               from
               unnatural
               and
               horrid
               Affections
               appear
               to
               be
               the
               very
               worst
               ;
               it
               will
               follow
               that
               since
               (
               according
               to
               what
               has
               bin
               prov'd
               already
               )
               unnatural
               and
               horrid
               
                 Affection
                 is
                 and
                 must
                 ever
                 be
                 consequent
                 to
                 the
                 loss
                 of
                 natural
                 and
                 good
              
               ;
               that
               therefore
               
                 to
                 want
                 natural
                 and
                 good
                 Affection
                 ,
                 is
                 certainly
                 to
                 incar
                 the
                 greatest
                 of
                 Torments
                 and
                 Diseases
                 .
              
            
             
               BUT
               ,
               before
               we
               conclude
               as
               to
               this
               of
               natural
               Affection
               ,
               we
               may
               add
               something
               in
               general
               ,
               of
               the
               BALANCE
               
                 of
                 the
                 Affection
              
               (
               of
               which
               we
               gave
               some
               hint
               before
               )
               and
               by
               this
               endeavor
               to
               demonstrate
               how
               that
               
                 for
                 want
                 of
                 a
                 due
                 proportion
                 or
                 balance
                 in
                 natural
                 Affection
                 ,
                 a
                 Creature
                 is
                 at
                 a
                 loss
                 and
                 uneasy
                 ,
                 disturb'd
                 ,
                 
                 and
                 ill
                 affected
                 in
                 his
                 other
                 Passions
                 .
              
            
             
               THERE
               is
               no
               body
               who
               has
               consider'd
               ever
               so
               little
               the
               nature
               of
               the
               sensible
               part
               ,
               the
               Soul
               or
               Mind
               ,
               but
               knows
               that
               in
               the
               same
               manner
               as
               without
               action
               ,
               motion
               and
               employment
               ,
               the
               Body
               languishes
               and
               is
               oppress'd
               ,
               its
               Nourishment
               grows
               the
               matter
               and
               food
               of
               Disease
               ,
               the
               Spirits
               unconsum'd
               help
               to
               consume
               the
               Body
               ,
               and
               Nature
               as
               it
               were
               preys
               upon
               it self
               ;
               so
               also
               that
               sensible
               and
               living
               part
               ,
               
                 the
                 Soul
                 or
                 Mind
              
               ,
               wanting
               its
               proper
               and
               natural
               exercise
               ,
               is
               burden'd
               ,
               and
               diseas'd
               ;
               and
               its
               Thoughts
               and
               Passions
               being
               unnaturally
               witheld
               from
               their
               due
               Objects
               ,
               turn
               against
               it self
               ,
               and
               create
               the
               highest
               impatience
               .
               For
               the
               Mind
               or
               Soul
               ,
               which
               more
               than
               the
               Body
               requires
               agitation
               and
               exercise
               ,
               cannot
               be
               but
               in
               a
               state
               of
               Feeling
               or
               Passion
               ,
               of
               some
               kind
               ,
               and
               under
               some
               certain
               Affection
               or
               other
               :
               if
               not
               under
               such
               Affection
               as
               may
               fitly
               employ
               it
               in
               proportionable
               and
               fit
               subject
               ;
               yet
               however
               under
               such
               as
               will
               make
               it
               a
               burden
               ,
               disease
               and
               torment
               to
               it self
               .
            
             
               IN
               BRUTES
               ,
               and
               such
               as
               have
               not
               the
               use
               of
               Reason
               or
               Reflection
               (
               at
               least
               not
               after
               the
               manner
               which
               Mankind
               has
               )
               it
               is
               so
               order'd
               in
               Nature
               ,
               that
               between
               
               their
               daily
               search
               after
               Food
               ,
               their
               application
               and
               intention
               towards
               the
               business
               of
               their
               own
               immediate
               support
               ,
               or
               towards
               the
               affairs
               of
               their
               Kind
               ,
               almost
               their
               whole
               time
               is
               taken
               up
               ,
               and
               they
               fail
               not
               to
               find
               full
               imployment
               for
               their
               Passion
               ,
               according
               to
               that
               degree
               of
               agitation
               and
               vigor
               to
               which
               they
               are
               fitted
               ,
               and
               which
               their
               Nature
               requires
               .
               If
               it
               happens
               that
               any
               one
               of
               these
               be
               taken
               out
               of
               a
               natural
               and
               laborious
               state
               ,
               to
               be
               plac'd
               in
               the
               midst
               of
               Ease
               ,
               and
               of
               a
               Plenty
               furnishing
               abundantly
               to
               all
               his
               Appetites
               and
               Wants
               ;
               it
               proves
               ,
               that
               as
               his
               Circumstances
               are
               luxuriant
               ,
               his
               Temper
               and
               Passions
               grow
               so
               too
               ;
               and
               that
               coming
               to
               have
               these
               accommodations
               at
               a
               cheaper
               rate
               ,
               with
               respect
               to
               Labor
               and
               Imployment
               ,
               than
               was
               intended
               him
               by
               Nature
               ,
               he
               is
               made
               to
               pay
               dearer
               for
               it
               in
               another
               sense
               ,
               by
               losing
               the
               good
               disposition
               of
               his
               Temper
               and
               Passions
               ,
               and
               the
               orderliness
               of
               his
               Kind
               or
               Species
               .
            
             
               IT
               happens
               with
               Mankind
               ,
               that
               some
               by
               necessity
               are
               ty'd
               to
               Labor
               ,
               whilst
               others
               are
               provided
               for
               in
               an
               abundance
               of
               all
               things
               at
               the
               expence
               of
               the
               Labors
               of
               the
               rest
               .
               Now
               ,
               if
               amongst
               those
               of
               this
               easy
               sort
               ,
               there
               be
               not
               something
               of
               fit
               and
               proper
               Imployment
               rais'd
               in
               the
               room
               of
               what
               is
               wanting
               
               by
               such
               a
               vacancy
               from
               common
               Labor
               and
               Toil
               ;
               if
               there
               be
               not
               an
               application
               to
               some
               sort
               of
               work
               ,
               such
               as
               has
               a
               good
               and
               honest
               end
               in
               Society
               ,
               as
               Letters
               ,
               Sciences
               ,
               Arts
               ,
               Husbandry
               ,
               public
               or
               privat
               Oeconomy
               ,
               or
               the
               like
               ;
               but
               that
               there
               be
               a
               settled
               Idleness
               ,
               Supiness
               ,
               and
               a
               relax'd
               and
               dissolute
               State
               ;
               it
               must
               needs
               produce
               (
               as
               is
               always
               seen
               )
               a
               total
               disorder
               of
               the
               Passions
               ,
               and
               must
               break
               out
               in
               the
               strangest
               irregularities
               imaginable
               .
               It
               is
               not
               thus
               with
               those
               who
               are
               taken
               up
               in
               honest
               and
               due
               Imployment
               ,
               and
               have
               bin
               well
               inur'd
               to
               it
               ,
               as
               amongst
               the
               industrious
               sort
               of
               common
               People
               ;
               where
               it
               is
               rare
               to
               meet
               with
               any
               instances
               of
               those
               irregularities
               of
               Affection
               that
               are
               known
               in
               Courts
               and
               where
               Idleness
               reigns
               .
               Neither
               may
               it
               be
               improper
               here
               ,
               to
               remark
               what
               many
               have
               done
               in
               advantage
               of
               Imployment
               and
               Application
               ;
               that
               where
               a
               Person
               necessitated
               from
               his
               youth
               to
               a
               Life
               of
               the
               most
               laborious
               sort
               ,
               has
               on
               a
               sudden
               chang'd
               his
               circumstances
               and
               become
               rich
               ,
               he
               has
               found
               in
               himself
               the
               uneasiness
               and
               ill
               operation
               of
               that
               Ease
               and
               Rest
               he
               so
               much
               wish'd
               for
               ,
               and
               having
               no
               other
               proper
               imployment
               to
               turn
               himself
               to
               ,
               he
               has
               again
               betaken
               himself
               to
               that
               Life
               out
               of
               choice
               ,
               to
               which
               before
               be
               was
               only
               driven
               and
               necessitated
               .
            
             
             
               THERE
               is
               no
               need
               of
               going
               about
               by
               farther
               Instances
               ,
               and
               Argument
               ,
               to
               prove
               ,
               
                 that
                 as
                 motion
                 and
                 exercise
                 is
                 of
                 absolute
                 necessity
                 to
                 the
                 good
                 state
                 and
                 welfare
                 of
                 the
              
               BODY
               ;
               so
               
                 it
                 is
                 to
                 that
                 of
              
               THE
               MIND
               AND
               AFFECTIONATE
               PART
               .
            
             
               NOW
               Nature
               having
               (
               as
               we
               see
               evidently
               in
               Creatures
               )
               made
               it
               so
               great
               a
               part
               of
               the
               natural
               imployment
               and
               exercise
               of
               the
               Mind
               and
               Passion
               ,
               to
               be
               applied
               and
               bent
               towards
               the
               Species
               :
               and
               having
               suted
               and
               fram'd
               the
               rest
               of
               the
               Passions
               ,
               the
               whole
               Constitution
               and
               Oeconomy
               of
               the
               Creature
               to
               this
               ;
               it
               cannot
               but
               follow
               of
               consequence
               ,
               that
               where
               this
               social
               Bent
               and
               Affection
               is
               wanting
               ,
               the
               Mind
               and
               passionat
               Part
               must
               suffer
               much
               by
               the
               want
               of
               it
               ;
               being
               sure
               to
               create
               to
               themselves
               
                 unusual
                 and
                 unnatural
              
               exercise
               ,
               where
               they
               are
               cut
               off
               from
               such
               as
               is
               
                 natural
                 and
                 good
              
               .
               And
               thus
               in
               the
               room
               of
               social
               and
               natural
               Affection
               ,
               new
               and
               unnatural
               ones
               must
               be
               rais'd
               ,
               and
               all
               Order
               and
               Oeconomy
               be
               thus
               destroy'd
               .
            
             
               IT
               is
               to
               have
               a
               very
               imperfect
               idea
               of
               the
               Order
               of
               Nature
               in
               the
               formation
               and
               structure
               of
               Animals
               ,
               to
               think
               that
               so
               great
               a
               Principle
               ,
               so
               fundamental
               a
               Part
               as
               that
               of
               natural
               Affection
               in
               the
               Soul
               ,
               should
               be
               possibly
               lost
               or
               impair'd
               without
               mighty
               disorder
               ,
               calamity
               
               and
               injury
               to
               the
               Creature
               .
               In
               the
               structure
               of
               the
               Body
               ,
               where
               all
               is
               so
               aptly
               adjusted
               ,
               there
               is
               not
               any
               of
               all
               those
               which
               are
               call'd
               the
               noble
               or
               principal
               Parts
               ,
               that
               can
               be
               wounded
               or
               hurt
               without
               the
               immediat
               disorder
               and
               sufferance
               of
               the
               whole
               Body
               .
               Nor
               is
               this
               otherwise
               in
               the
               structure
               of
               the
               Passions
               and
               Affections
               ,
               which
               are
               with
               equal
               art
               and
               exactness
               suted
               and
               fram'd
               to
               one
               another
               ,
               to
               every
               different
               Creature
               and
               different
               Sex
               ;
               since
               we
               see
               
                 the
                 Whole
              
               so
               nicely
               built
               ,
               that
               the
               barely
               extending
               of
               one
               Passion
               but
               a
               little
               too
               far
               ,
               or
               the
               continuance
               of
               it
               too
               long
               ,
               is
               able
               to
               overturn
               all
               ,
               and
               bring
               irrecoverable
               ruin
               and
               misery
               ,
               by
               Distraction
               .
               How
               is
               it
               possible
               ,
               therefore
               ,
               that
               in
               a
               System
               such
               as
               this
               ,
               a
               principle
               of
               Life
               and
               Motion
               so
               great
               as
               that
               of
               natural
               Affection
               ,
               so
               interwove
               with
               all
               the
               other
               Faculties
               ,
               and
               suted
               to
               the
               other
               Motions
               within
               ,
               should
               possibly
               be
               injur'd
               or
               lost
               ,
               without
               the
               sufferance
               and
               ruin
               of
               the
               inward
               Part
               ,
               and
               a
               total
               intanglement
               ,
               torture
               ,
               and
               perplexity
               of
               inward
               Disposition
               ?
               We
               see
               in
               the
               example
               of
               Castration
               ,
               how
               a
               small
               bodily
               alteration
               has
               an
               effect
               upon
               the
               Passions
               ,
               so
               as
               to
               take
               away
               those
               Appetites
               and
               Affections
               that
               are
               the
               proper
               ones
               of
               the
               Sex
               ,
               and
               how
               great
               a
               disorder
               this
               breeds
               ;
               
               how
               Man
               himself
               no
               less
               than
               other
               creatures
               ,
               is
               render'd
               by
               it
               unsound
               ,
               imperfect
               ,
               deform'd
               ,
               and
               miserably
               disposed
               in
               his
               Passions
               and
               Affections
               as
               well
               as
               in
               outward
               figure
               ;
               how
               impotent
               of
               mind
               ,
               and
               how
               weak
               ,
               untoward
               and
               wretched
               in
               his
               whole
               state
               .
               It
               is
               the
               same
               thing
               when
               without
               any
               change
               in
               the
               bodily
               Organs
               ,
               and
               only
               by
               the
               force
               of
               unnatural
               Education
               ,
               Practice
               ,
               or
               Use
               ,
               any
               natural
               Passions
               are
               remov'd
               which
               are
               of
               the
               Oeconomy
               and
               Order
               of
               the
               Creature
               .
               A
               man
               effeminatly
               bred
               and
               us'd
               ,
               tho
               not
               an
               Eunuch
               ,
               nor
               by
               any
               Metamorphosis
               chang'd
               into
               Woman
               ,
               yet
               becomes
               a
               kind
               of
               Woman
               in
               part
               ,
               and
               is
               the
               same
               disfigur'd
               creature
               as
               to
               his
               Passions
               and
               inward
               Composure
               ,
               as
               that
               other
               sort
               of
               monster
               and
               creature
               of
               neither
               Sex.
               Who
               is
               there
               that
               can
               think
               of
               any
               creature
               that
               becomes
               degenerate
               ,
               and
               loses
               any
               principal
               Feeling
               or
               Passion
               which
               is
               of
               the
               character
               of
               his
               Species
               (
               as
               of
               a
               Lion
               that
               should
               lose
               his
               Courage
               ,
               a
               Bee
               his
               Industry
               ,
               a
               Turtle
               his
               tender
               ,
               and
               as
               it
               were
               conjugal
               Affection
               )
               without
               having
               the
               idea
               of
               an
               untoward
               imperfect
               Being
               ,
               and
               of
               a
               Creature
               that
               for
               his
               own
               sake
               had
               better
               not
               be
               ?
               Can
               any
               one
               think
               either
               of
               a
               Male
               that
               passes
               into
               any
               of
               the
               Passions
               or
               Affections
               proper
               
               only
               to
               the
               Female
               ;
               or
               of
               a
               Female
               that
               loses
               the
               proper
               and
               peculiar
               softness
               belonging
               to
               the
               Sex
               ,
               and
               becomes
               Masculine
               ,
               without
               being
               offended
               ,
               and
               without
               judging
               very
               readily
               ,
               that
               as
               there
               is
               a
               different
               order
               of
               Life
               ,
               a
               different
               oeconomy
               ,
               different
               capacities
               of
               Pleasure
               ,
               and
               enjoyments
               of
               Life
               ;
               so
               there
               is
               a
               different
               order
               set
               ,
               and
               oeconomy
               of
               Passions
               assign'd
               in
               the
               same
               manner
               to
               the
               one
               ,
               different
               from
               the
               other
               ?
               For
               ,
               where
               the
               Faculties
               ,
               the
               Habitudes
               or
               Affections
               belonging
               to
               the
               Male
               ,
               are
               join'd
               to
               other
               Affections
               which
               are
               proper
               only
               to
               the
               Female
               ;
               this
               being
               disagreeable
               ,
               preposterous
               ,
               and
               of
               disturbance
               to
               the
               smooth
               and
               regular
               course
               of
               the
               Passions
               ,
               must
               be
               of
               necessity
               a
               torment
               and
               disease
               .
            
             
               NOW
               if
               for
               any
               Animal
               ,
               even
               of
               the
               brutish
               kind
               ,
               to
               lose
               any
               one
               of
               those
               Affections
               proper
               to
               his
               Species
               and
               to
               the
               character
               of
               his
               Kind
               ,
               or
               of
               his
               Sex
               only
               ,
               be
               of
               so
               great
               an
               injury
               to
               him
               ;
               what
               must
               it
               be
               for
               Man
               to
               lose
               that
               sense
               and
               feeling
               which
               is
               proper
               to
               him
               
                 as
                 a
                 man
              
               ;
               which
               is
               his
               proper
               Character
               ,
               his
               Make
               and
               Genius
               ?
               What
               must
               it
               be
               for
               Man
               (
               whose
               dependence
               on
               ,
               and
               relation
               to
               Society
               is
               yet
               greater
               than
               in
               any
               of
               those
               other
               Creatures
               )
               to
               lose
               any
               thing
               of
               that
               natural
               Affection
               by
               
               which
               he
               is
               carried
               on
               to
               the
               good
               of
               his
               Species
               and
               Society
               ,
               and
               of
               which
               passion
               he
               has
               naturally
               so
               much
               more
               than
               other
               creatures
               ,
               that
               he
               ,
               of
               any
               other
               ,
               can
               least
               bear
               Solitude
               or
               an
               intermission
               of
               social
               Enjoyment
               which
               he
               is
               still
               seeking
               after
               ,
               and
               if
               long
               depriv'd
               of
               ,
               is
               hardly
               able
               to
               endure
               his
               Being
               ?
               Nor
               is
               any
               thing
               more
               apparent
               than
               that
               there
               is
               naturally
               in
               every
               one
               such
               a
               degree
               of
               social
               Affection
               as
               necessitates
               and
               drives
               him
               to
               seek
               the
               Familiarity
               and
               Friendship
               of
               others
               ,
               amongst
               whom
               he
               may
               let
               loose
               a
               Passion
               which
               wants
               to
               be
               employ'd
               ,
               and
               which
               when
               it
               is
               suppress'd
               ,
               creates
               a
               sadness
               ,
               dejection
               and
               melancholy
               in
               the
               Mind
               ,
               as
               great
               as
               is
               on
               the
               contrary
               that
               healing
               and
               enlivening
               Joy
               it
               brings
               when
               acting
               at
               its
               liberty
               and
               with
               full
               scope
               ;
               as
               at
               that
               time
               we
               may
               see
               particularly
               when
               the
               Heart
               is
               open'd
               ,
               and
               the
               secrets
               of
               the
               Breast
               unfolded
               to
               a
               Bosom-friend
               .
               This
               we
               see
               confirm'd
               in
               persons
               of
               the
               most
               elevated
               Stations
               ,
               in
               Princes
               ,
               Monarchs
               ,
               and
               those
               who
               seem
               by
               their
               condition
               to
               be
               above
               ordinary
               human
               Commerce
               ,
               and
               to
               affect
               a
               strangeness
               and
               distance
               with
               Mankind
               .
               For
               altho
               the
               wiser
               and
               better
               sort
               are
               perhaps
               out
               of
               a
               jealousy
               rejected
               by
               them
               ,
               as
               not
               fitted
               for
               their
               intimacy
               or
               secret
               converse
               ;
               
               yet
               there
               are
               those
               substituted
               in
               the
               room
               ,
               who
               tho
               they
               may
               have
               the
               least
               merit
               of
               any
               ,
               and
               are
               perhaps
               the
               most
               vile
               and
               contemptible
               of
               men
               ;
               yet
               serve
               however
               to
               that
               end
               of
               Friendship
               ,
               and
               are
               so
               much
               the
               subjects
               of
               a
               Kindness
               and
               social
               Affection
               in
               these
               great
               ones
               ,
               that
               for
               these
               we
               can
               see
               them
               often
               in
               pain
               and
               in
               concern
               ;
               in
               these
               they
               easily
               confide
               ;
               to
               these
               they
               can
               with
               pleasure
               be
               open
               ,
               free
               ,
               kind
               ,
               succorable
               and
               bountiful
               ,
               as
               rejoycing
               and
               taking
               delight
               in
               it
               ,
               having
               no
               intention
               or
               aim
               beyond
               it
               ,
               and
               their
               interest
               (
               in
               respect
               of
               Policy
               )
               often
               standing
               contrary
               to
               it
               .
               In
               Persons
               of
               but
               an
               ordinary
               good
               Disposition
               ,
               no
               better
               than
               what
               is
               common
               to
               the
               generality
               of
               Mankind
               ,
               it
               is
               discernable
               how
               much
               they
               are
               press'd
               with
               this
               necessity
               of
               entertaining
               Friendship
               and
               familiar
               Commerce
               ,
               and
               how
               much
               these
               social
               Affections
               want
               (
               if
               I
               may
               say
               so
               )
               their
               
                 daily
                 exercise
              
               and
               discharge
               .
               How
               heavy
               dos
               Life
               grow
               when
               without
               it
               ?
               And
               how
               plain
               is
               it
               ,
               that
               after
               a
               long
               absence
               ,
               and
               a
               sort
               of
               abstinence
               in
               this
               way
               ,
               after
               a
               banishment
               from
               the
               company
               of
               near
               Friends
               ,
               and
               a
               disuse
               of
               Society
               but
               for
               a
               small
               time
               ,
               the
               Mind
               is
               in
               distress
               ,
               the
               Temper
               discompos'd
               ;
               and
               that
               no
               sooner
               is
               the
               man
               restor'd
               to
               the
               means
               of
               his
               former
               Enjoyment
               ,
               
               but
               he
               takes
               new
               Pleasure
               ,
               receives
               additional
               Delight
               ,
               and
               enjoys
               more
               than
               before
               the
               freedom
               ,
               intimacy
               ,
               and
               all
               those
               circumstances
               of
               friendly
               Commerce
               ,
               and
               of
               an
               inward
               Society
               from
               which
               he
               was
               separated
               ?
            
             
               AND
               thus
               it
               may
               appear
               how
               much
               natural
               Affection
               is
               predominant
               in
               us
               ;
               how
               it
               is
               inwardly
               joined
               to
               us
               ,
               and
               implanted
               in
               our
               Natures
               ;
               how
               interwove
               with
               our
               other
               Passions
               ,
               and
               how
               essential
               to
               the
               regular
               motion
               and
               course
               of
               all
               our
               Affections
               ,
               on
               which
               our
               happiness
               and
               self-enjoyment
               so
               immediatly
               depends
               .
            
             
               THUS
               much
               as
               to
               the
               System
               and
               Constitution
               of
               the
               inward
               part
               ,
               and
               as
               to
               that
               natural
               BALANCE
               
                 of
                 the
                 Affections
              
               ;
               which
               may
               not
               be
               thought
               (
               we
               hope
               )
               so
               odd
               or
               unjustifiable
               a
               way
               of
               speaking
               ,
               after
               what
               has
               bin
               said
               .
            
             
               AS
               to
               both
               those
               Ills
               which
               follow
               the
               ill
               balance
               and
               defect
               of
               natural
               Affection
               ,
               viz.
               the
               
                 enlargement
                 and
                 extention
                 of
                 the
                 selfish
                 Passions
              
               ;
               and
               
                 the
                 growth
                 of
                 the
                 unnatural
                 and
                 horrid
                 ones
              
               ;
               how
               and
               in
               what
               degree
               these
               Consequences
               are
               miserable
               ,
               we
               come
               to
               speak
               in
               what
               follows
               upon
               each
               of
               those
               heads
               ,
               which
               make
               the
               second
               and
               third
               part
               of
               this
               Examination
               .
            
             
             
               AND
               thus
               it
               appears
               ,
               that
               As
               TO
               HAVE
               THE
               NATURAL
               AND
               GOOD
               AFFECTIONS
               IS
               OF
               THE
               CHIEFEST
               ENJOYMENT
               OF
               LIFE
               ;
               So
               TO
               WANT
               THEM
               IS
               OF
               THE
               HIGHEST
               DISORDER
               AND
               MISERY
               .
            
             
               II.
               WE
               are
               now
               to
               prove
               ,
               THAT
               BY
               HAVING
               THE
               SELF-PASSIONS
               TOO
               INTENSE
               OR
               STRONG
               ,
               A
               CREATURE
               IS
               MISERABLE
               .
            
             
               WE
               have
               already
               consider'd
               in
               some
               measure
               of
               the
               Passions
               and
               Affections
               of
               this
               kind
               ,
               as
               they
               are
               good
               and
               useful
               for
               the
               Creature
               ,
               with
               respect
               to
               his
               privat
               Interest
               and
               self-Oeconomy
               .
               Now
               these
               ,
               if
               they
               are
               moderate
               and
               in
               a
               natural
               degree
               ,
               are
               no
               ways
               inconsistent
               with
               the
               effects
               or
               right
               operation
               of
               natural
               Affection
               ;
               which
               will
               prevail
               still
               where
               it
               ought
               ,
               and
               in
               every
               fit
               occasion
               take
               place
               of
               any
               of
               those
               other
               Affections
               whilst
               thus
               moderate
               ,
               and
               make
               them
               to
               be
               no
               obstructions
               :
               For
               thus
               in
               a
               Creature
               who
               has
               a
               natural
               affection
               towards
               its
               young
               ,
               the
               Affections
               towards
               privat
               good
               or
               safety
               ,
               tho
               abiding
               still
               in
               the
               Creature
               ,
               are
               yet
               no
               hindrance
               to
               his
               operation
               towards
               public
               Good
               ,
               or
               good
               of
               his
               Kind
               ,
               even
               where
               Sufferings
               and
               Violences
               are
               to
               be
               undergon
               ,
               and
               Life
               
               it self
               comes
               in
               question
               :
               And
               this
               is
               
                 according
                 to
                 a
                 right
                 Balance
                 and
                 Proportion
                 .
              
               But
               if
               the
               Passions
               of
               this
               kind
               toward
               privat
               Good
               ,
               or
               the
               Regards
               to
               privat
               Good
               are
               excessive
               and
               beyond
               a
               certain
               degree
               ;
               then
               is
               this
               Operation
               hindred
               ,
               and
               the
               effects
               of
               natural
               Affection
               towards
               public
               Good
               prevented
               :
               and
               thus
               is
               
                 the
                 Balance
                 broken
              
               ,
               and
               
                 Oeconomy
                 destroy'd
              
               .
               Therefore
               if
               it
               be
               suppos'd
               conducing
               to
               the
               Interest
               of
               any
               Creature
               ,
               to
               have
               these
               self-Passions
               thus
               violently
               strong
               ,
               and
               the
               Balance
               to
               be
               after
               this
               manner
               ;
               then
               it
               must
               be
               according
               to
               his
               Interest
               resolutely
               to
               go
               against
               those
               natural
               Affections
               .
               But
               if
               (
               as
               we
               think
               it
               will
               appear
               )
               it
               can
               never
               be
               for
               the
               interest
               of
               a
               Creature
               to
               have
               his
               self-Passions
               thus
               strong
               or
               violent
               ,
               so
               as
               to
               make
               this
               
                 ill
                 Balance
              
               ;
               then
               it
               must
               be
               always
               at
               his
               own
               disadvantage
               ,
               and
               not
               according
               to
               his
               interest
               ,
               to
               go
               contrary
               to
               natural
               Affection
               ,
               through
               that
               which
               we
               call
               self-Love
               .
            
             
               IF
               there
               were
               any
               of
               these
               self-Passions
               ,
               which
               for
               the
               good
               and
               happiness
               of
               the
               Creature
               might
               be
               set
               in
               opposition
               to
               natural
               Affection
               ,
               and
               deserv'd
               a
               degree
               of
               strength
               able
               to
               over-balance
               it
               ;
               THE
               DESIRE
               AND
               LOVE
               OF
               LIFE
               would
               be
               the
               most
               likely
               .
               But
               it
               may
               be
               found
               perhaps
               that
               there
               is
               
               no
               Passion
               which
               (
               by
               having
               so
               much
               allow'd
               to
               it
               )
               is
               the
               occasion
               of
               more
               Disorder
               and
               Misery
               .
            
             
               THERE
               is
               nothing
               more
               certain
               ,
               or
               that
               is
               more
               universally
               consented
               to
               and
               confess'd
               by
               every
               one
               ,
               than
               this
               ;
               
                 That
                 Life
                 may
                 sometimes
                 be
                 even
                 a
                 misfortune
                 and
                 misery
              
               ;
               and
               that
               nothing
               can
               be
               more
               desirable
               than
               to
               lay
               it
               down
               and
               withdraw
               from
               under
               the
               heavy
               burden
               .
               To
               cause
               ,
               or
               any
               way
               inforce
               the
               continuance
               of
               Life
               in
               Creatures
               reduc'd
               to
               a
               certain
               extremity
               ,
               is
               esteem'd
               the
               greatest
               Cruelty
               :
               and
               even
               there
               where
               any
               religious
               Faith
               forbids
               ,
               as
               a
               thing
               heinous
               and
               sinful
               ,
               that
               any
               one
               should
               be
               his
               own
               reliever
               ;
               still
               ,
               if
               by
               any
               fortunat
               accident
               Death
               offers
               of
               it self
               ,
               it
               is
               embrac'd
               as
               highly
               welcom
               ,
               and
               as
               a
               Blessing
               .
               And
               on
               this
               account
               the
               nearest
               Friends
               and
               Relations
               often
               rejoice
               at
               the
               release
               of
               one
               entirely
               belov'd
               .
               even
               tho
               he
               himself
               may
               have
               bin
               of
               so
               weak
               a
               mind
               as
               to
               have
               declin'd
               Death
               ,
               and
               endeavor'd
               earnestly
               the
               prolongment
               of
               his
               own
               uneligible
               and
               wretched
               State.
               
            
             
               SINCE
               Life
               therefore
               may
               frequently
               prove
               a
               Misfortune
               and
               Misery
               ,
               and
               that
               even
               naturally
               it
               becomes
               so
               by
               being
               only
               prolong'd
               till
               it
               reaches
               the
               infirmities
               of
               old
               Age
               ;
               and
               since
               there
               is
               nothing
               
               more
               commonly
               known
               than
               the
               instances
               of
               Life
               overvalu'd
               ,
               where
               ,
               out
               of
               an
               eager
               desire
               of
               Life
               ,
               men
               purchase
               it
               at
               an
               overrate
               ,
               and
               at
               such
               a
               cost
               as
               hardly
               any
               Life
               can
               be
               thought
               worth
               ;
               it
               follows
               evidently
               ,
               that
               that
               Passion
               or
               Affection
               
                 of
                 love
                 of
                 Life
              
               ,
               and
               
                 abhorrence
                 or
                 dread
                 of
                 Death
              
               ,
               if
               it
               be
               over
               great
               and
               exceedingly
               prevalent
               ,
               and
               over
               balancing
               in
               the
               Temper
               of
               any
               Creature
               ,
               must
               be
               the
               means
               of
               carrying
               him
               directly
               against
               his
               own
               interest
               and
               good
               ,
               and
               must
               make
               him
               in
               occasions
               ,
               such
               as
               are
               of
               the
               last
               importance
               ,
               to
               become
               the
               greatest
               enemy
               to
               himself
               that
               can
               be
               ,
               and
               necessitate
               him
               to
               act
               as
               such
               .
            
             
               BUT
               in
               the
               next
               place
               :
               tho
               it
               were
               always
               the
               interest
               and
               good
               of
               a
               Creature
               ,
               by
               all
               courses
               and
               means
               whatsoever
               ,
               at
               any
               price
               or
               at
               any
               rate
               ,
               to
               preserve
               Life
               ;
               yet
               according
               to
               this
               ,
               it
               is
               not
               for
               the
               interest
               of
               a
               Creature
               to
               have
               this
               Passion
               over
               great
               :
               for
               thus
               it
               will
               be
               ineffectual
               ,
               and
               not
               conducing
               to
               its
               end
               .
               Various
               instances
               need
               not
               be
               given
               :
               for
               what
               is
               there
               better
               known
               ,
               than
               that
               at
               all
               times
               an
               excessive
               fear
               betrays
               to
               danger
               ,
               instead
               of
               saving
               from
               it
               ;
               and
               that
               it
               is
               impossible
               for
               any
               one
               to
               do
               the
               least
               thing
               serviceably
               or
               well
               for
               his
               own
               preservation
               ,
               or
               in
               his
               own
               defence
               ,
               when
               strongly
               press'd
               with
               such
               
               a
               Passion
               :
               insomuch
               ,
               that
               on
               all
               extraordinary
               Emergences
               ,
               Courage
               is
               that
               which
               chiefly
               saves
               ,
               whilst
               Cowardice
               robs
               us
               of
               the
               means
               of
               safety
               ,
               and
               not
               only
               deprives
               us
               of
               our
               defensive
               Faculties
               ,
               and
               hinders
               us
               from
               acting
               as
               we
               should
               do
               to
               that
               end
               of
               our
               defence
               ;
               but
               even
               runs
               us
               into
               the
               mouth
               of
               Ruin
               ,
               and
               makes
               us
               meet
               that
               evil
               which
               we
               scarce
               needed
               to
               have
               shun'd
               ?
            
             
               AND
               now
               tho
               in
               neither
               of
               these
               senses
               it
               could
               be
               call'd
               an
               Ill
               ,
               to
               have
               the
               Affection
               of
               this
               sort
               thus
               strong
               and
               prevalent
               ;
               yet
               the
               Affection
               it self
               ,
               when
               in
               this
               degree
               predominant
               in
               any
               one
               ,
               must
               be
               the
               cause
               of
               Misery
               ,
               if
               it
               be
               misery
               to
               have
               a
               thorow
               Cowardice
               ,
               and
               to
               feel
               those
               horrors
               that
               are
               proper
               to
               the
               character
               of
               one
               who
               lives
               under
               a
               constant
               dread
               of
               Death
               .
               For
               ,
               in
               a
               rational
               and
               reflecting
               Creature
               (
               to
               whom
               the
               thoughts
               and
               imagination
               of
               Death
               are
               continually
               in
               some
               manner
               or
               another
               presented
               )
               an
               inherent
               Passion
               of
               this
               sort
               must
               be
               the
               occasion
               of
               the
               greatest
               Agonies
               and
               Torments
               ,
               such
               as
               must
               enter
               at
               all
               times
               into
               the
               pleasantest
               parts
               of
               Life
               ,
               so
               as
               to
               corrupt
               and
               poison
               all
               Enjoyment
               and
               Consent
               .
               And
               thus
               by
               reason
               of
               this
               Passion
               alone
               ,
               such
               a
               Life
               as
               this
               ,
               if
               inwardly
               and
               closely
               view'd
               ,
               would
               be
               found
               to
               be
               one
               of
               
               the
               most
               miserable
               ,
               tho
               attended
               with
               all
               other
               Circumstances
               that
               should
               in
               all
               appearance
               make
               it
               happy
               .
               But
               when
               we
               add
               to
               this
               the
               meannesses
               and
               base
               condescensions
               occasion'd
               by
               such
               a
               fear
               of
               Death
               ,
               and
               which
               necessarily
               follow
               from
               such
               an
               eager
               desire
               of
               retaining
               Life
               ;
               when
               we
               consider
               how
               we
               are
               debas'd
               and
               sham'd
               by
               it
               ,
               when
               driven
               to
               actions
               which
               we
               cannot
               view
               but
               with
               dislike
               ;
               when
               the
               Life
               we
               thus
               cherish
               ,
               is
               by
               this
               means
               grown
               to
               be
               of
               so
               unpleasing
               reflection
               ,
               sulli'd
               ,
               deform'd
               ,
               and
               forc'd
               by
               degrees
               into
               still
               greater
               crookedness
               and
               perplexity
               ;
               in
               this
               case
               I
               think
               there
               is
               no
               body
               ever
               so
               little
               ingenuous
               but
               feels
               that
               Life
               sits
               heavily
               upon
               us
               ,
               and
               is
               worn
               uneasily
               :
               whilst
               all
               that
               is
               kind
               and
               social
               ,
               the
               chief
               pleasure
               and
               good
               of
               Life
               ,
               is
               for
               the
               sake
               of
               Life
               abandon'd
               and
               given
               up
               ,
               and
               things
               submitted
               to
               ,
               for
               which
               nothing
               in
               Life
               besides
               can
               make
               amends
               .
            
             
               IN
               short
               ,
               Is
               there
               any
               thing
               more
               miserable
               than
               the
               condition
               of
               a
               thorow
               timorous
               Nature
               ,
               where
               the
               terror
               of
               dying
               is
               always
               a
               close
               and
               pressing
               Passion
               ?
               And
               what
               Fortune
               ,
               what
               outward
               State
               ever
               so
               secure
               ,
               can
               deliver
               from
               this
               ?
               To
               what
               is
               not
               such
               a
               one
               necessitated
               and
               driven
               ,
               who
               lives
               under
               a
               more
               than
               ordinary
               fear
               of
               this
               sort
               ?
               What
               
               torturing
               and
               endless
               work
               is
               still
               growing
               upon
               his
               hands
               ,
               who
               out
               of
               an
               earnestness
               to
               retain
               Life
               at
               any
               rate
               ,
               renders
               it
               so
               much
               the
               more
               expos'd
               ,
               as
               he
               is
               forc'd
               more
               and
               more
               into
               those
               indirect
               courses
               upon
               which
               such
               a
               Passion
               runs
               him
               ?
               On
               the
               other
               〈…〉
               ,
               is
               there
               any
               one
               who
               will
               not
               esteem
               the
               life
               of
               a
               Person
               more
               easy
               towards
               this
               subject
               ,
               to
               be
               a
               Life
               capable
               infinitly
               of
               greater
               Happiness
               and
               Enjoyment
               ?
               Is
               not
               the
               very
               consciousness
               and
               feeling
               it self
               of
               such
               an
               Ease
               and
               Indifference
               as
               this
               ,
               an
               infinit
               satisfaction
               in
               a
               world
               of
               occasions
               ?
               And
               is
               not
               the
               effect
               of
               it
               an
               augmenting
               and
               heightning
               to
               our
               pleasures
               ,
               and
               to
               the
               enjoyments
               we
               take
               in
               Life
               ;
               as
               the
               contrary
               Passion
               is
               by
               its
               effect
               destructive
               to
               the
               pleasures
               of
               Life
               ,
               and
               an
               allay
               and
               bitterness
               amidst
               all
               that
               is
               injoy'd
               of
               that
               sort
               ?
            
             
               AND
               thus
               therefore
               ,
               upon
               the
               whole
               ,
               it
               seems
               evident
               ,
               
                 That
                 to
                 have
                 that
                 Affection
                 of
              
               DESIRE
               AND
               LOVE
               OF
               LIFE
               ,
               or
               ABHORRENCE
               OF
               DEATH
               ,
               
                 too
                 intense
                 and
                 beyond
                 a
                 certain
                 degree
                 ,
                 is
                 against
                 the
                 interest
                 ,
                 good
                 and
                 safety
                 of
                 a
                 Creature
                 ,
              
               and
               
                 is
                 opposit
                 to
                 the
                 Happiness
                 he
                 injoys
                 in
                 Life
                 .
              
            
             
               IN
               the
               same
               manner
               as
               this
               passion
               of
               Fear
               (
               under
               a
               certain
               degree
               )
               is
               necessary
               to
               self-preservation
               ,
               and
               to
               the
               avoiding
               
               of
               what
               is
               destructive
               ;
               so
               is
               there
               another
               Passion
               as
               preservative
               to
               us
               ,
               and
               as
               useful
               to
               our
               safety
               ,
               by
               assisting
               us
               not
               
                 to
                 fly
              
               ,
               but
               to
               repel
               Injury
               ,
               and
               resist
               Violence
               when
               offer'd
               .
               It
               is
               by
               this
               that
               a
               Creature
               offering
               an
               injury
               ,
               is
               deter'd
               from
               it
               ,
               as
               knowing
               by
               the
               very
               signs
               which
               accompany
               this
               Passion
               whilst
               it
               is
               rising
               and
               gathering
               strength
               ,
               that
               the
               Injury
               will
               not
               go
               with
               impunity
               .
               And
               it
               is
               this
               Passion
               which
               ,
               when
               violence
               is
               actually
               us'd
               ,
               assists
               us
               more
               effectually
               to
               struggle
               against
               it
               ,
               and
               adds
               a
               force
               to
               us
               ,
               both
               in
               supporting
               it
               ,
               and
               in
               returning
               it
               on
               the
               Inflicter
               .
               For
               thus
               ,
               as
               Rage
               and
               Despair
               increase
               ,
               a
               Creature
               grows
               still
               more
               and
               more
               terrible
               ;
               and
               being
               urg'd
               to
               the
               greatest
               extremity
               ,
               finds
               a
               degree
               of
               strength
               and
               boldness
               unknown
               till
               then
               ,
               and
               which
               had
               not
               risen
               but
               through
               the
               height
               of
               Provocation
               .
               As
               to
               this
               Passion
               therefore
               of
               ANGER
               (
               for
               I
               know
               no
               other
               word
               for
               it
               )
               tho
               its
               immediat
               aim
               be
               indeed
               
                 the
                 Ill
              
               or
               Punishment
               only
               of
               another
               ,
               and
               not
               
                 the
                 good
                 of
                 self
              
               ;
               yet
               it
               is
               plainly
               one
               of
               those
               Passions
               (
               of
               which
               we
               are
               now
               discoursing
               )
               that
               tend
               to
               the
               advantage
               and
               interest
               of
               the
               self-System
               ,
               the
               Animal
               himself
               :
               since
               a
               certain
               degree
               of
               that
               Passion
               (
               whether
               that
               degree
               be
               properly
               call'd
               Anger
               or
               no
               ,
               
               it
               matters
               not
               )
               is
               most
               certainly
               requisit
               in
               the
               Creature
               for
               his
               performance
               even
               of
               the
               better
               sort
               of
               moral
               Actions
               ,
               whether
               tending
               to
               the
               good
               of
               Society
               ,
               or
               to
               his
               own
               preservation
               and
               defence
               .
               For
               ,
               who
               can
               resolutely
               enough
               divide
               from
               ,
               or
               resist
               ill
               and
               detestable
               men
               ;
               or
               who
               can
               fight
               either
               singly
               against
               a
               privat
               enemy
               ,
               or
               for
               the
               public
               against
               a
               public
               one
               ,
               without
               feeling
               in
               some
               measure
               ,
               and
               being
               arm'd
               as
               it
               were
               with
               a
               certain
               degree
               of
               this
               Passion
               ?
               But
               ,
               on
               the
               other
               side
               ,
               there
               is
               hardly
               any
               need
               that
               we
               should
               explain
               how
               mischievous
               and
               destructive
               Anger
               is
               ,
               if
               it
               be
               what
               we
               commonly
               mean
               by
               that
               word
               ;
               if
               it
               be
               such
               as
               denominates
               
                 an
                 angry
                 Temper
              
               ,
               and
               be
               either
               hasty
               ,
               rash
               ,
               and
               violent
               in
               the
               instant
               of
               provocation
               only
               ;
               or
               if
               it
               be
               of
               that
               kind
               which
               imprints
               it self
               deeply
               ,
               and
               for
               a
               long
               season
               ,
               and
               causes
               Revenge
               ,
               and
               a
               vindicative
               Bent
               and
               Resolution
               .
               What
               can
               be
               a
               sorer
               or
               deeper
               wound
               ,
               a
               closer
               grief
               ,
               or
               more
               sensible
               misery
               ,
               than
               to
               be
               agitated
               by
               this
               fierce
               Passion
               ,
               and
               carry
               this
               sting
               within
               ?
               And
               what
               wonder
               is
               it
               that
               so
               much
               is
               done
               out
               of
               Revenge
               ,
               and
               in
               the
               fury
               of
               Anger
               ,
               when
               the
               relief
               and
               satisfaction
               found
               in
               that
               indulgence
               is
               really
               the
               asswaging
               of
               the
               most
               torturous
               Grief
               and
               pressing
               sensation
               of
               
               Misery
               ;
               which
               being
               remov'd
               ,
               or
               for
               a
               while
               alleviated
               or
               abated
               ,
               by
               the
               accomplishment
               of
               the
               Desire
               in
               the
               ill
               of
               another
               ,
               leaves
               behind
               it
               (
               as
               a
               rack
               newly
               quitted
               )
               the
               perception
               of
               the
               greatest
               Comfort
               ,
               and
               an
               overflowing
               of
               soft
               and
               pleasing
               Sensation
               ?
               From
               hence
               are
               those
               untoward
               delights
               of
               perversness
               ,
               and
               of
               an
               habitual
               froward
               ,
               envenom'd
               and
               malignant
               Disposition
               acting
               at
               its
               liberty
               :
               for
               this
               is
               
                 a
                 perpetual
                 asswaging
                 of
                 Anger
                 perpetually
                 kindled
                 ,
                 and
                 always
                 renewing
              
               ;
               which
               is
               the
               same
               as
               to
               be
               perpetually
               stung
               ,
               and
               still
               curing
               of
               the
               Sore
               .
               Thus
               a
               thorow
               home
               Revenge
               being
               rais'd
               once
               to
               a
               high
               pitch
               ,
               rests
               not
               till
               it
               attains
               its
               end
               ;
               and
               that
               attain'd
               ,
               is
               easy
               and
               reposes
               :
               making
               the
               succeeding
               Ease
               and
               Relief
               to
               be
               by
               so
               much
               more
               enjoy'd
               as
               the
               preceding
               Anguish
               and
               incumbent
               Pain
               was
               of
               long
               duration
               ,
               and
               of
               bitterest
               impatience
               .
               And
               certainly
               if
               amongst
               Lovers
               ,
               and
               in
               the
               language
               of
               Gallantry
               ,
               the
               success
               of
               ardent
               Love
               is
               call'd
               the
               
                 asswaging
                 of
                 a
                 Pain
              
               ;
               this
               must
               be
               by
               far
               yet
               ,
               more
               justly
               term'd
               so
               .
               And
               surely
               ,
               however
               pleasing
               that
               other
               pain
               may
               be
               said
               to
               be
               ,
               this
               can
               be
               
                 no
                 pleasing
              
               one
               ,
               nor
               can
               be
               any
               other
               than
               sound
               and
               thorow
               wretchedness
               ,
               a
               grating
               and
               disgustful
               feeling
               ,
               without
               the
               least
               mixture
               of
               any
               thing
               soft
               or
               flattering
               .
            
             
             
               TO
               speak
               any
               further
               of
               this
               Passion
               of
               Anger
               ;
               to
               shew
               the
               ill
               effects
               of
               it
               as
               to
               our Selves
               ,
               our
               Minds
               and
               Bodies
               ,
               our
               Condition
               ,
               and
               Circumstances
               of
               Life
               with
               those
               around
               us
               ;
               or
               to
               shew
               on
               the
               other
               side
               ,
               the
               good
               effects
               as
               well
               as
               happy
               feeling
               of
               a
               mild
               condescending
               Temper
               ,
               easy
               of
               contentment
               ,
               such
               as
               not
               easily
               takes
               offence
               ,
               and
               easily
               forgives
               ;
               to
               shew
               how
               much
               this
               is
               sutable
               to
               Interest
               ,
               to
               Health
               and
               Contentment
               ,
               to
               easy
               and
               pleasant
               Living
               ;
               and
               how
               much
               the
               contrary
               is
               embroiling
               ,
               dangerous
               ,
               exposing
               ,
               and
               of
               perpetual
               disturbance
               ,
               inconvenience
               and
               misfortune
               ,
               would
               be
               I
               imagin
               needless
               .
               What
               has
               bin
               said
               ,
               may
               be
               enough
               to
               make
               this
               be
               understood
               ,
               
                 That
                 to
                 be
                 subject
                 to
                 such
                 affection
                 of
                 Anger
                 of
                 any
                 kind
                 ,
                 as
                 we
                 have
                 bin
                 mentioning
                 ,
                 is
                 to
                 suffer
                 under
                 a
                 worse
                 sort
                 of
                 Disease
                 ,
                 and
                 to
                 be
                 subject
                 to
                 no
                 small
                 Misery
                 .
              
            
             
               WE
               are
               now
               to
               speak
               concerning
               other
               self-Passions
               that
               are
               of
               the
               Oeconomy
               of
               the
               Creature
               ,
               as
               love
               or
               appetite
               to
               Nourishment
               ;
               love
               of
               ,
               and
               concern
               for
               those
               Conveniences
               by
               which
               we
               are
               well
               provided
               for
               and
               maintain'd
               ;
               love
               and
               desire
               of
               Reputation
               ,
               Authority
               ,
               and
               Power
               of
               some
               kind
               ,
               which
               advance
               our
               Welfare
               ,
               good
               Establishment
               and
               Condition
               of
               living
               .
               Now
               these
               
               affections
               of
               Desire
               or
               Appetite
               towards
               what
               is
               self-advantageous
               ,
               and
               of
               self-good
               ,
               if
               they
               are
               moderate
               and
               in
               certain
               bounds
               ,
               are
               such
               as
               are
               not
               blamable
               ,
               by
               being
               any
               ways
               injurious
               to
               social
               Life
               ,
               or
               a
               hinderance
               to
               Virtue
               :
               but
               being
               
                 in
                 an
                 extreme
                 degree
              
               ,
               they
               become
               
                 Luxury
                 ,
                 Avarice
                 ,
                 Ambition
              
               ,
               and
               are
               known
               vitious
               and
               ill
               with
               respect
               to
               Society
               .
               How
               it
               is
               that
               they
               are
               ill
               also
               with
               respect
               to
               the
               privat
               Person
               ,
               and
               are
               his
               loss
               and
               injury
               as
               well
               as
               the
               Society's
               ,
               we
               may
               thus
               consider
               .
               As
               first
               in
               that
               of
               LUXURY
               .
            
             
               WERE
               it
               true
               (
               as
               has
               bin
               prov'd
               the
               contrary
               )
               that
               the
               most
               considerable
               Pleasures
               were
               such
               as
               came
               in
               by
               the
               sense
               ;
               and
               were
               it
               true
               also
               that
               these
               Pleasures
               of
               the
               sense
               lay
               in
               such
               certain
               outward
               things
               capable
               and
               sure
               to
               yield
               always
               a
               due
               and
               certain
               portion
               of
               Pleasure
               according
               to
               their
               degree
               and
               quality
               ;
               it
               would
               then
               follow
               ,
               that
               the
               certain
               way
               to
               procure
               Happiness
               would
               be
               barely
               to
               procure
               largely
               of
               these
               Subjects
               to
               which
               Happiness
               and
               Pleasure
               were
               thus
               annexed
               ;
               and
               by
               using
               or
               consuming
               the
               most
               of
               these
               ,
               make
               sure
               of
               most
               enjoyment
               .
               But
               in
               what
               sense
               soever
               it
               be
               that
               this
               is
               call'd
               
                 to
                 live
              
               ,
               and
               
                 to
                 live
                 fast
              
               ,
               as
               if
               this
               were
               to
               make
               the
               most
               of
               Life
               ;
               it
               will
               hardly
               be
               found
               
               that
               the
               inward
               Faculties
               (
               such
               as
               are
               the
               cause
               that
               any
               thing
               of
               pleasure
               is
               conceiv'd
               )
               are
               able
               to
               keep
               pace
               with
               these
               outward
               supplies
               .
               And
               if
               the
               natural
               disposition
               and
               aptness
               from
               within
               be
               not
               concurring
               ,
               it
               will
               be
               in
               vain
               that
               these
               Subjects
               are
               thus
               heap'd
               on
               ,
               and
               multiply'd
               with
               eager
               intention
               and
               desire
               .
               Now
               if
               those
               inward
               dispositions
               (
               such
               as
               of
               a
               Stomach
               towards
               nourishment
               )
               be
               disorder'd
               ,
               overturn'd
               ,
               and
               ruin'd
               by
               excess
               ,
               then
               is
               there
               no
               longer
               the
               same
               enjoyment
               to
               be
               receiv'd
               from
               any
               thing
               ;
               but
               all
               is
               in
               a
               manner
               ruin'd
               ,
               and
               the
               capacity
               of
               real
               Pleasure
               lost
               ,
               whilst
               that
               which
               remains
               is
               rather
               a
               sore
               and
               a
               disease
               :
               as
               may
               be
               observ'd
               in
               those
               who
               have
               gain'd
               a
               constant
               nauseating
               ,
               tho
               with
               a
               cravingness
               of
               stomach
               ;
               or
               who
               have
               contracted
               a
               continual
               ,
               eager
               ,
               and
               insatiable
               thirst
               .
               But
               how
               much
               better
               dos
               Nature
               ,
               that
               has
               so
               well
               and
               easily
               provided
               for
               our
               Pleasure
               ,
               dictate
               also
               and
               prescribe
               to
               us
               for
               the
               enjoyment
               of
               it
               ?
               and
               who
               by
               quitting
               Nature
               e'er
               made
               advancement
               or
               improv'd
               in
               Pleasure
               ?
               Was
               it
               ever
               known
               of
               any
               one
               ,
               long
               us'd
               and
               accustom'd
               to
               an
               active
               Life
               ,
               and
               to
               Exercise
               begetting
               Health
               ,
               and
               a
               kindly
               vigorous
               Appetite
               ,
               that
               having
               then
               experienc'd
               the
               gratefulness
               of
               Food
               ,
               even
               of
               the
               plainest
               
               kind
               ;
               it
               ever
               came
               into
               his
               thought
               ,
               upon
               a
               following
               change
               of
               Life
               and
               Diet
               ,
               to
               compare
               or
               bring
               in
               competition
               the
               Pleasures
               receiv'd
               from
               all
               those
               delicacies
               of
               Luxury
               ,
               and
               of
               a
               continual
               solicited
               and
               forc'd
               Appetite
               ,
               with
               those
               former
               remember'd
               satisfactions
               of
               a
               homely
               and
               common
               Diet
               ,
               prepar'd
               by
               chearful
               and
               wholsom
               Labor
               ,
               and
               preceded
               by
               due
               Abstinence
               ,
               and
               a
               sutable
               kind
               and
               natural
               Appetite
               ?
               On
               the
               other
               side
               ,
               Has
               any
               thing
               bin
               more
               known
               ,
               than
               the
               instances
               of
               People
               bred
               to
               a
               Life
               and
               Diet
               just
               the
               contrary
               ,
               us'd
               never
               to
               wait
               ,
               but
               to
               prevent
               Appetite
               ,
               and
               accustom'd
               to
               contend
               with
               an
               almost
               perpetual
               Society
               ;
               who
               when
               by
               accident
               or
               choice
               they
               came
               to
               fall
               into
               that
               other
               more
               natural
               course
               of
               Life
               ,
               or
               but
               for
               a
               while
               (
               as
               on
               a
               journey
               ,
               or
               a
               day
               of
               hunting
               )
               came
               to
               experience
               once
               the
               satisfaction
               had
               from
               the
               plainest
               Food
               ,
               have
               afterwards
               with
               freedom
               own'd
               ,
               that
               it
               was
               then
               that
               they
               receiv'd
               the
               greatest
               contentment
               and
               delight
               of
               that
               sort
               ,
               and
               such
               as
               was
               infinitly
               above
               what
               arose
               from
               all
               those
               studi'd
               Pleasures
               of
               variety
               and
               excess
               ?
               It
               is
               plain
               ,
               that
               by
               pressing
               on
               and
               urging
               Nature
               thus
               ,
               and
               by
               forcing
               continually
               the
               Appetite
               and
               Sense
               ,
               the
               keeness
               and
               edg
               of
               those
               natural
               Sensations
               are
               
               by
               degrees
               lost
               :
               and
               tho
               by
               vice
               and
               habit
               the
               same
               things
               may
               be
               sought
               after
               with
               equal
               violence
               as
               before
               ;
               tho
               the
               impatience
               of
               being
               without
               them
               may
               be
               greater
               and
               greater
               ;
               yet
               the
               joy
               in
               having
               them
               is
               lessen'd
               and
               brought
               almost
               to
               nothing
               .
               The
               accompanying
               Palls
               and
               Nauseautings
               which
               continually
               intervene
               ,
               are
               of
               the
               worst
               and
               most
               hateful
               sensation
               that
               can
               be
               ;
               and
               hardly
               is
               there
               at
               last
               any
               thing
               tasted
               wholly
               free
               from
               something
               of
               this
               ill
               relish
               and
               untoward
               feeling
               :
               So
               that
               instead
               of
               a
               constant
               and
               flowing
               delight
               to
               be
               reckon'd
               upon
               as
               belonging
               to
               this
               State
               ;
               
                 the
                 State
                 it self
              
               is
               a
               perpetual
               Sickness
               or
               Infirmity
               ,
               a
               corruption
               of
               Pleasure
               ,
               and
               cannot
               so
               much
               as
               admit
               of
               any
               thorow
               kind
               ,
               natural
               ,
               and
               agreeable
               sensation
               ,
               even
               of
               the
               very
               sort
               of
               those
               it
               so
               earnestly
               seeks
               and
               aspires
               to
               with
               such
               eagerness
               .
            
             
               AS
               to
               the
               Consequences
               of
               such
               a
               pernicious
               greediness
               ,
               and
               excessive
               desire
               towards
               Indulgence
               of
               this
               sort
               ;
               how
               fatal
               to
               the
               Body
               ,
               and
               to
               the
               health
               and
               vigor
               of
               the
               manly
               Frame
               ;
               how
               ruinous
               by
               Diseases
               ,
               such
               as
               are
               the
               most
               tormenting
               ,
               and
               of
               the
               acutest
               pain
               and
               longest
               duration
               ;
               all
               this
               needs
               scarce
               to
               be
               repeated
               :
               Nor
               how
               on
               the
               other
               side
               ,
               the
               reverse
               of
               this
               ,
               
                 a
                 temperate
                 
                 Life
              
               ,
               and
               
                 Desires
                 moderated
              
               ,
               afford
               every
               thing
               so
               happily
               contrary
               ,
               by
               making
               Life
               so
               much
               more
               lasting
               ,
               vigorous
               ,
               and
               so
               infinitly
               more
               delightful
               ,
               and
               of
               more
               pleasing
               inward
               sensation
               and
               lively
               feeling
               ,
               proper
               always
               to
               that
               full
               healthiness
               of
               a
               temperate
               State
               ;
               as
               a
               contrary
               Torpor
               and
               heavy
               wearydness
               is
               proper
               to
               a
               debauch'd
               State
               ,
               and
               is
               spread
               still
               through
               the
               Senses
               of
               one
               used
               to
               continual
               excess
               .
            
             
               AS
               to
               the
               Consequences
               
                 with
                 respect
                 to
                 the
                 Mind
              
               ,
               the
               difference
               here
               between
               Temperance
               and
               Intemperance
               ;
               which
               of
               the
               two
               is
               the
               most
               thriving
               state
               for
               the
               Mind
               ,
               and
               which
               injurious
               and
               destructive
               ,
               is
               superfluous
               to
               mention
               .
               Nor
               needs
               it
               be
               told
               ,
               that
               as
               there
               is
               a
               vigor
               and
               alacrity
               gain'd
               to
               the
               Mind
               by
               temperance
               ,
               so
               in
               the
               very
               practice
               of
               what
               is
               thus
               beneficial
               both
               to
               the
               Body
               and
               Mind
               ,
               and
               advantageous
               so
               many
               other
               ways
               besides
               ,
               there
               is
               a
               peculiar
               Joy
               and
               Satisfaction
               .
            
             
               THE
               Consequences
               
                 as
                 to
                 Interest
              
               are
               plain
               enough
               .
               The
               misery
               of
               such
               a
               state
               of
               impotence
               and
               unforbearance
               ,
               whilst
               it
               subjects
               us
               to
               the
               lowest
               and
               meanest
               carriage
               and
               dependence
               ,
               as
               well
               as
               to
               all
               profusion
               ,
               to
               all
               irregularity
               and
               extravagance
               of
               Conduct
               ;
               the
               Injuries
               too
               ,
               which
               even
               knowingly
               they
               
               do
               themselves
               ,
               who
               out
               of
               an
               impotence
               of
               this
               sort
               ,
               and
               an
               impossibility
               of
               restraint
               ,
               forbear
               not
               what
               even
               they
               themselves
               declare
               they
               know
               to
               be
               destructive
               to
               them
               ;
               all
               this
               ,
               and
               more
               of
               this
               nature
               is
               obvious
               enough
               .
               And
               from
               less
               than
               what
               has
               bin
               said
               ,
               it
               would
               be
               easy
               to
               conclude
               ,
               
                 That
                 to
                 have
                 this
                 violent
                 love
                 ,
                 this
                 luxurious
                 and
                 high
                 desire
                 towards
                 the
                 sort
                 of
                 pleasure
                 mention'd
                 ,
                 is
                 to
                 be
                 highly
                 inconvenienc'd
                 and
                 prejudic'd
                 as
                 to
                 Interest
                 ,
                 happiness
                 of
                 Life
                 ,
                 and
                 enjoyment
                 of
                 real
                 Pleasure
                 .
              
            
             
               NOW
               as
               to
               those
               other
               excesses
               of
               the
               self-Passions
               ,
               such
               as
               mention'd
               ,
               as
               of
               regard
               towards
               the
               outward
               conveniences
               of
               Life
               (
               which
               in
               an
               extreme
               degree
               is
               Covetousness
               or
               Avarice
               )
               and
               that
               of
               inclination
               and
               good
               liking
               towards
               what
               is
               of
               Reputation
               and
               Authority
               (
               of
               which
               the
               extreme
               is
               Ambition
               and
               Vanity
               )
               how
               far
               the
               first
               of
               these
               A
               COVETING
               OR
               AVARITIOUS
               TEMPER
               is
               miserable
               ,
               needs
               not
               that
               one
               should
               go
               about
               to
               explain
               .
               Who
               is
               there
               that
               knows
               not
               how
               little
               a
               Portion
               that
               is
               ,
               which
               is
               agreed
               by
               all
               to
               be
               sufficient
               for
               a
               man's
               single
               use
               and
               convenience
               ?
               And
               how
               much
               may
               even
               this
               be
               reduc'd
               still
               ,
               and
               brought
               into
               a
               narrower
               compass
               ,
               if
               all
               superfluity
               being
               cut
               off
               ,
               Temperance
               and
               a
               natural
               Life
               
               were
               follow'd
               with
               near
               that
               application
               and
               earnestness
               that
               Sumptuousness
               and
               Luxury
               is
               practis'd
               by
               some
               ,
               and
               studi'd
               as
               an
               Art
               or
               Science
               ?
               Now
               where
               Temperance
               is
               found
               thus
               advantageous
               ,
               and
               the
               Practice
               as
               well
               as
               the
               Consequences
               of
               it
               so
               pleasing
               and
               happy
               ,
               there
               is
               little
               need
               to
               mention
               any
               thing
               of
               the
               miseries
               attending
               those
               covetous
               and
               eager
               desires
               after
               things
               that
               have
               no
               bounds
               or
               rule
               ,
               as
               being
               out
               of
               Nature
               ,
               beyond
               which
               there
               can
               be
               no
               limits
               or
               moderation
               set
               to
               Desire
               .
               For
               where
               shall
               we
               once
               stop
               when
               we
               are
               over
               this
               ,
               when
               we
               are
               no
               longer
               contain'd
               within
               the
               bounds
               of
               Nature
               ?
               How
               shall
               we
               any
               way
               fix
               or
               ascertain
               a
               thing
               wholly
               unnatural
               and
               unreasonable
               ?
               Or
               what
               method
               or
               regulation
               shall
               we
               set
               to
               Excess
               or
               exorbitant
               Fancy
               ,
               in
               adding
               Expence
               to
               Expence
               ,
               or
               Possession
               to
               Possession
               ?
               Hence
               that
               natural
               restlesness
               of
               coveting
               and
               eager
               Minds
               ,
               in
               whatever
               state
               or
               degree
               of
               Fortune
               they
               are
               plac'd
               ;
               there
               being
               no
               thorow
               or
               real
               satisfaction
               ,
               but
               a
               kind
               of
               natural
               insatiableness
               belonging
               to
               this
               condition
               ,
               whence
               it
               comes
               that
               Injoyment
               is
               hinder'd
               :
               since
               it
               is
               impossible
               that
               there
               should
               be
               any
               
                 real
                 enjoyment
              
               but
               of
               what
               is
               in
               consequence
               of
               natural
               and
               just
               Appetite
               .
               Nor
               do
               we
               readily
               call
               that
               an
               
               Enjoyment
               of
               Wealth
               or
               of
               Honor
               ,
               when
               through
               Covetousness
               or
               Ambition
               ,
               the
               Desire
               is
               still
               forwards
               ,
               and
               rests
               not
               as
               satisfi'd
               with
               its
               gains
               .
               But
               of
               this
               vice
               of
               Covetousness
               ,
               and
               the
               misery
               of
               it
               (
               especially
               of
               that
               sort
               which
               is
               
                 mere
                 Avarice
              
               )
               there
               is
               enough
               said
               in
               the
               world
               ;
               and
               in
               our
               common
               way
               of
               speaking
               ,
               
                 a
                 covetous
              
               and
               
                 a
                 miserable
              
               Temper
               has
               often
               but
               one
               and
               the
               same
               meaning
               .
            
             
               NEITHER
               is
               there
               less
               known
               or
               said
               as
               to
               the
               ills
               of
               that
               other
               aspiring
               Temper
               ,
               and
               the
               self-torments
               of
               a
               swoln
               PRIDE
               and
               AMBITION
               ;
               which
               would
               be
               indeed
               but
               little
               felt
               in
               the
               World
               ,
               if
               those
               Passions
               were
               as
               much
               fought
               against
               and
               controul'd
               within
               ,
               as
               they
               are
               condemn'd
               abroad
               ,
               and
               own'd
               by
               every
               body
               to
               be
               unfortunat
               and
               tormenting
               .
               But
               when
               one
               considers
               the
               ease
               ,
               happiness
               ,
               and
               the
               thousand
               advantages
               and
               securities
               which
               attend
               a
               satisfied
               Temper
               ,
               a
               free
               and
               easy
               Spirit
               ,
               such
               as
               can
               be
               accommodated
               on
               easy
               terms
               ,
               is
               fitted
               to
               Society
               and
               Fellowship
               ,
               and
               can
               sute
               it self
               with
               any
               reasonable
               circumstances
               ;
               it
               will
               not
               be
               necessary
               any
               further
               to
               suggest
               the
               excellence
               and
               good
               of
               Moderation
               ,
               and
               the
               mischief
               and
               self-injury
               of
               immoderat
               Desires
               ,
               and
               of
               a
               Mind
               that
               covets
               eagerly
               Fame
               ,
               Honor
               ,
               Superiority
               ,
               or
               Power
               .
            
             
             
               THIS
               too
               is
               obvious
               in
               this
               place
               ,
               that
               as
               the
               Desires
               of
               this
               kind
               are
               rais'd
               and
               become
               impatient
               ,
               so
               the
               aversions
               and
               fears
               of
               the
               contrary
               side
               grow
               in
               proportion
               strong
               and
               violent
               ,
               and
               the
               Temper
               more
               subject
               to
               apprehensions
               from
               all
               events
               ,
               and
               more
               uncapable
               of
               bearing
               the
               least
               repulse
               or
               ordinary
               loss
               or
               disappointment
               .
               And
               thus
               all
               quiet
               ,
               rest
               and
               security
               
                 as
                 to
                 what
                 is
                 future
              
               ,
               and
               all
               peace
               ,
               contentedness
               and
               ease
               
                 as
                 to
                 what
                 is
                 present
              
               ,
               is
               forfeited
               by
               having
               Desires
               of
               this
               kind
               ,
               and
               by
               having
               Appetites
               thus
               swelling
               and
               immoderat
               .
            
             
               THERE
               is
               a
               Temper
               which
               is
               oft-times
               consider'd
               as
               in
               opposition
               to
               these
               eager
               and
               aspiring
               Aims
               of
               which
               we
               have
               been
               speaking
               ;
               not
               that
               it
               excludes
               the
               Passions
               either
               of
               Covetousness
               or
               Ambition
               ,
               but
               that
               it
               is
               the
               hindrance
               of
               their
               Effects
               ;
               and
               that
               by
               soothing
               of
               the
               Mind
               ,
               and
               softning
               it
               into
               an
               EXCESSIVE
               LOVE
               OF
               REST
               AND
               INDOLENCE
               ,
               it
               makes
               the
               attempts
               of
               those
               Passions
               to
               be
               impracticable
               ,
               and
               renders
               the
               difficulties
               of
               their
               painful
               and
               laborious
               course
               towards
               Wealth
               and
               Honors
               to
               be
               insuperable
               .
               Now
               tho
               an
               inclination
               towards
               Ease
               ,
               a
               love
               of
               moderate
               repose
               and
               rest
               from
               Action
               ,
               be
               as
               natural
               and
               useful
               to
               us
               as
               that
               inclination
               we
               have
               towards
               Sleep
               ;
               and
               that
               to
               
               want
               such
               an
               inclination
               would
               be
               in
               the
               same
               manner
               an
               Ill
               ,
               as
               if
               we
               had
               not
               at
               proper
               times
               a
               strong
               and
               pressing
               inclination
               to
               sleep
               ;
               yet
               notwithstanding
               this
               ,
               an
               excessive
               love
               of
               Rest
               ,
               and
               a
               contracted
               hatred
               and
               aversion
               towards
               Action
               or
               Employment
               ,
               must
               be
               greatly
               injurious
               ,
               and
               be
               a
               disease
               in
               the
               Mind
               equal
               to
               that
               of
               a
               Lethargy
               in
               the
               Body
               ,
               and
               no
               less
               destructive
               of
               it
               by
               keeping
               it
               in
               a
               perpetual
               dulness
               and
               in-action
               ,
               than
               the
               other
               ,
               by
               keeping
               it
               in
               a
               perpetual
               slumber
               .
               How
               much
               this
               of
               Action
               or
               Exercise
               is
               necessary
               for
               the
               Body
               ,
               let
               it
               be
               judg'd
               by
               the
               difference
               we
               find
               in
               the
               Constitutions
               that
               are
               accustom'd
               ,
               and
               those
               that
               are
               wholly
               strangers
               to
               it
               ;
               and
               by
               the
               different
               Health
               and
               Complexion
               which
               Labor
               and
               due
               Exercise
               create
               ,
               in
               comparison
               with
               that
               habit
               of
               Body
               which
               we
               see
               consequent
               to
               an
               indulg'd
               state
               of
               Indolence
               and
               Rest
               .
               It
               is
               pleasing
               to
               observe
               what
               eager
               and
               impatient
               appetite
               towards
               Exercise
               Nature
               has
               given
               to
               Youth
               of
               all
               kinds
               ,
               in
               that
               desire
               of
               Play
               ,
               which
               is
               no
               other
               than
               the
               instigation
               or
               incitement
               of
               Nature
               to
               such
               an
               extraordinary
               motion
               of
               the
               Body
               as
               is
               at
               that
               time
               chiefly
               requisit
               .
               Afterwards
               ,
               when
               grown
               up
               ,
               and
               no
               longer
               in
               their
               Parents
               but
               their
               own
               care
               ;
               when
               the
               subjects
               of
               labor
               increase
               ,
               
               and
               self-defence
               ,
               self-maintenance
               ,
               search
               of
               Food
               ,
               and
               Venery
               ,
               the
               consequent
               charge
               of
               the
               young
               ,
               and
               other
               Affairs
               begin
               to
               give
               them
               Imployment
               in
               abundance
               ;
               then
               is
               Ease
               and
               Quiet
               more
               injoy'd
               ,
               and
               love
               of
               Rest
               increas'd
               ,
               as
               Toil
               and
               Business
               increase
               ,
               and
               the
               vigor
               and
               eagerness
               of
               Youth
               abates
               .
               But
               where
               through
               a
               corruption
               of
               Nature
               ,
               Sloth
               and
               Laziness
               is
               ingendred
               :
               where
               it
               is
               contracted
               as
               a
               Habit
               that
               slackens
               and
               enervates
               the
               Mind
               ,
               and
               infeebles
               ,
               and
               as
               it
               were
               dissolves
               the
               Body
               ;
               it
               is
               not
               only
               ruinous
               of
               the
               body's
               Health
               ,
               and
               destructive
               in
               the
               end
               ,
               
                 or
                 by
                 its
                 consequences
                 ;
                 but
                 the
                 immediate
                 feeling
              
               of
               it
               ,
               and
               the
               sensation
               it self
               becomes
               no
               other
               than
               a
               lingring
               ,
               drooping
               Pain
               and
               heavy
               Oppression
               :
               it
               being
               impossible
               this
               way
               ever
               to
               feel
               (
               as
               those
               who
               live
               naturally
               )
               either
               the
               sprightly
               joy
               of
               vigorous
               and
               manly
               Exercise
               ,
               or
               the
               succeding
               Refreshment
               ,
               and
               the
               Pleasures
               of
               a
               natural
               and
               wholsom
               Rest
               after
               due
               Labor
               and
               Imployment
               .
               So
               that
               in
               the
               room
               of
               the
               Pleasures
               of
               a
               double
               kind
               that
               are
               thus
               parted
               with
               ,
               there
               is
               nothing
               gain'd
               but
               a
               dull
               and
               heavy
               feeling
               more
               weighty
               and
               tiresom
               than
               any
               Labor
               whatsoever
               ;
               a
               sort
               of
               languishing
               Disease
               prejudicial
               to
               all
               other
               enjoyments
               of
               a
               vigorous
               and
               healthy
               Sense
               ,
               
               and
               injurious
               both
               to
               the
               Body
               and
               to
               the
               Mind
               :
               in
               which
               latter
               it
               is
               the
               occasion
               of
               worse
               disturbance
               ,
               and
               of
               a
               more
               immediate
               spreading
               Corruption
               ;
               for
               however
               the
               Body
               may
               hold
               out
               ,
               it
               is
               impossible
               that
               the
               Mind
               in
               which
               the
               Distemper
               is
               seated
               ,
               can
               escape
               without
               an
               immediate
               Affliction
               and
               Disorder
               .
               The
               Habit
               begets
               a
               tediousness
               and
               anxiety
               which
               infects
               the
               whole
               Temper
               ,
               and
               is
               the
               occasion
               of
               converting
               this
               unnatural
               Rest
               into
               an
               unhappy
               sort
               of
               activity
               ,
               such
               as
               that
               of
               vexatiousness
               ,
               ill
               humor
               ,
               and
               a
               preying
               active
               Spleen
               .
               And
               in
               the
               same
               manner
               as
               in
               the
               Body
               ,
               where
               no
               Labor
               or
               natural
               Exercise
               being
               us'd
               ,
               the
               Spirits
               that
               want
               their
               due
               imployment
               prey
               upon
               the
               Body
               ,
               and
               find
               work
               for
               themselves
               in
               a
               destructive
               way
               ;
               so
               in
               a
               Mind
               unexercis'd
               ,
               and
               which
               languishes
               and
               faints
               for
               want
               of
               due
               action
               ,
               the
               Passions
               which
               should
               have
               an
               equal
               and
               apt
               Imployment
               ,
               and
               be
               taken
               up
               in
               a
               settled
               Application
               to
               some
               sit
               work
               and
               business
               in
               Life
               ,
               being
               thus
               cut
               off
               from
               their
               course
               of
               action
               ,
               find
               work
               themselves
               ,
               and
               turning
               inwards
               ,
               raise
               disquiet
               in
               the
               Mind
               ,
               and
               an
               eagerness
               and
               irritation
               in
               the
               Temper
               ,
               which
               becomes
               loosen'd
               towards
               Passion
               ,
               is
               render'd
               more
               impotent
               ,
               more
               incapable
               of
               Moderation
               ,
               and
               like
               prepar'd
               
               fuel
               ,
               is
               made
               apt
               to
               take
               fire
               by
               the
               least
               spark
               .
               Thus
               therefore
               by
               reason
               of
               the
               injuries
               that
               this
               Habit
               brings
               both
               to
               the
               Body
               and
               to
               the
               Mind
               ,
               and
               to
               the
               Pleasure
               and
               real
               Ease
               of
               both
               ;
               it
               is
               plain
               ,
               
                 That
                 to
                 have
                 this
                 overgreat
                 inclination
                 towards
                 Rest
                 ,
                 this
                 slothful
                 ,
                 soft
                 or
                 effeminate
                 Temper
                 ,
                 averse
                 to
                 Labor
                 and
                 Imployment
                 ,
                 is
                 to
                 have
                 an
                 unavoidable
                 mischief
                 and
                 attendent
                 plague
                 .
              
            
             
               AS
               to
               Interest
               ,
               how
               far
               it
               is
               here
               concern'd
               ,
               how
               wretched
               that
               state
               is
               ,
               which
               by
               this
               habit
               a
               man
               is
               placed
               in
               towards
               all
               the
               circumstances
               and
               affairs
               of
               Life
               ,
               when
               at
               any
               time
               he
               is
               call'd
               to
               action
               ;
               how
               subjected
               he
               must
               be
               to
               all
               inconveniences
               wanting
               to
               himself
               ,
               and
               depriv'd
               of
               the
               assistance
               of
               others
               ;
               whilst
               being
               unfit
               for
               all
               offices
               and
               duties
               of
               Society
               ,
               he
               yet
               of
               any
               other
               person
               most
               needs
               the
               help
               of
               Society
               ,
               as
               being
               least
               able
               to
               assist
               or
               support
               himself
               ;
               all
               this
               is
               obvious
               ,
               and
               need
               not
               to
               be
               explained
               .
            
             
               THERE
               remains
               still
               one
               Passion
               more
               to
               speak
               of
               ,
               which
               yet
               we
               can
               scarcely
               call
               
                 a
                 self-passion
              
               ,
               since
               the
               sole
               end
               of
               it
               is
               the
               good
               and
               advantage
               of
               the
               Kind
               .
               But
               whereas
               all
               other
               social
               or
               natural
               Affections
               are
               join'd
               only
               with
               a
               mental
               Pleasure
               ,
               and
               sounded
               in
               a
               Kindness
               and
               Love
               only
               ;
               this
               has
               more
               added
               to
               it
               ,
               and
               is
               join'd
               with
               a
               pleasure
               of
               
               Sense
               ,
               and
               a
               necessity
               in
               some
               degree
               of
               indulging
               the
               Appetite
               which
               is
               towards
               it
               ,
               for
               the
               ease
               and
               welfare
               of
               the
               Creature
               .
               And
               tho
               the
               necessity
               be
               not
               absolute
               here
               ,
               as
               in
               the
               cases
               of
               eating
               ,
               drinking
               ,
               rest
               and
               sleep
               ;
               yet
               to
               abstain
               wholly
               from
               the
               use
               of
               VENERY
               (
               which
               is
               that
               we
               are
               speaking
               of
               )
               can
               hardly
               be
               without
               the
               sufferance
               of
               the
               Body
               in
               some
               degree
               :
               nor
               can
               the
               prejudice
               to
               the
               Constitution
               be
               absolutely
               avoided
               ,
               without
               the
               assistance
               of
               Art
               ,
               and
               a
               method
               and
               rule
               of
               Living
               ,
               as
               is
               observable
               even
               in
               the
               Female
               Sex
               ;
               where
               notwithstanding
               the
               toil
               and
               sufferance
               of
               breeding
               and
               bearing
               the
               young
               ,
               the
               natural
               consequences
               are
               rather
               worse
               to
               the
               Constitution
               from
               being
               totally
               witheld
               ,
               and
               never
               serving
               to
               that
               use
               and
               design
               of
               Nature
               ,
               tho
               through
               so
               much
               Labor
               and
               Fatigue
               .
               Such
               concern
               ,
               therefore
               ,
               and
               care
               has
               Nature
               shewn
               for
               the
               support
               and
               maintenance
               of
               the
               several
               Species
               ,
               that
               by
               an
               Indigence
               and
               a
               kind
               of
               Necessity
               which
               we
               are
               thus
               cast
               in
               ,
               it
               is
               made
               an
               immediate
               Self-interest
               to
               us
               ,
               with
               respect
               to
               our
               bodily
               state
               ,
               to
               work
               towards
               the
               propagation
               of
               our
               Kind
               .
               The
               Passion
               therefore
               which
               carries
               us
               to
               this
               service
               and
               good
               to
               our
               Species
               ,
               is
               made
               as
               it
               were
               
                 a
                 Self-passion
              
               ,
               and
               is
               accompanied
               not
               only
               
               with
               an
               affection
               of
               kindness
               and
               love
               towards
               the
               Female
               ,
               but
               with
               a
               desire
               of
               self-ease
               ,
               and
               towards
               what
               is
               of
               use
               to
               the
               privat
               animal
               Nature
               ,
               and
               a
               satisfaction
               and
               indulgence
               of
               Sense
               .
            
             
               NOW
               whether
               or
               no
               it
               be
               the
               interest
               and
               good
               of
               the
               Animal
               to
               have
               this
               indigence
               and
               need
               beyond
               a
               natural
               and
               ordinary
               degree
               ,
               and
               to
               have
               this
               Appetite
               towards
               Venery
               more
               eager
               ,
               impatient
               ,
               and
               more
               extended
               than
               of
               course
               it
               usually
               is
               in
               Nature
               ,
               where
               no
               additional
               incitement
               or
               provocation
               is
               used
               ;
               this
               is
               what
               we
               may
               consider
               .
            
             
               HAVING
               said
               already
               so
               much
               concerning
               natural
               and
               
                 unnatural
                 Appetite
              
               above
               ,
               there
               needs
               less
               to
               be
               said
               in
               this
               place
               .
               If
               it
               be
               allow'd
               that
               to
               all
               other
               Pleasures
               there
               is
               a
               measure
               of
               Appetite
               belonging
               ,
               which
               cannot
               be
               exceeded
               but
               with
               prejudice
               to
               the
               Creature
               ,
               even
               in
               his
               very
               capacity
               of
               enjoying
               Pleasure
               :
               and
               if
               to
               have
               either
               a
               ravenous
               Appetite
               ,
               such
               as
               is
               a
               Disease
               ,
               and
               has
               a
               peculiar
               name
               ;
               or
               to
               have
               that
               other
               sort
               of
               exorbitant
               Appetite
               (
               no
               less
               properly
               call'd
               
                 a
                 Disease
              
               )
               which
               we
               see
               in
               the
               Luxurious
               ,
               be
               both
               of
               them
               unfortunate
               ,
               and
               of
               prejudice
               even
               to
               the
               very
               right
               enjoyment
               of
               the
               Pleasures
               deriv'd
               from
               those
               Senses
               ,
               it
               will
               hardly
               be
               thought
               that
               there
               is
               no
               limit
               ,
               bound
               ,
               
               or
               certain
               measure
               of
               this
               other
               Appetite
               towards
               Venery
               :
               as
               if
               this
               were
               independent
               of
               Nature
               ,
               and
               might
               extend
               to
               Infinite
               ,
               and
               still
               be
               the
               occasion
               of
               greater
               and
               greater
               Pleasure
               ;
               which
               is
               too
               great
               an
               absurdity
               to
               go
               about
               to
               confute
               .
               There
               are
               other
               sorts
               of
               ardent
               Sensations
               and
               eager
               Incitements
               of
               Flesh
               ,
               which
               we
               accidentally
               sometimes
               experience
               in
               our selves
               ,
               and
               which
               are
               acceptable
               perhaps
               whilst
               in
               a
               certain
               degree
               ;
               but
               which
               as
               they
               increase
               ,
               grow
               intolerable
               .
               Even
               Laughter
               provok'd
               by
               Titillation
               ,
               grows
               an
               excessive
               pain
               ,
               tho
               it
               retains
               still
               in
               a
               great
               degree
               the
               same
               features
               of
               delight
               and
               pleasure
               .
               And
               altho
               in
               the
               case
               of
               that
               particular
               kind
               of
               Itch
               which
               belongs
               to
               a
               Distemper
               that
               has
               its
               name
               from
               that
               effect
               ,
               there
               are
               some
               found
               so
               sensually
               inclin'd
               ,
               that
               they
               esteem
               the
               continual
               allaying
               of
               that
               Ardor
               ,
               however
               eager
               and
               fierce
               ,
               to
               be
               acceptable
               and
               delightful
               ,
               yet
               it
               would
               hardly
               be
               reputed
               so
               amongst
               the
               more
               refin'd
               sort
               ,
               even
               of
               those
               who
               make
               sensual
               Pleasure
               a
               study
               .
               Now
               if
               there
               be
               a
               certain
               height
               ,
               a
               certain
               pitch
               or
               degree
               of
               
                 the
                 other
                 Ardor
              
               ,
               which
               by
               being
               further
               advanc'd
               ,
               is
               so
               much
               less
               consistent
               with
               the
               pleasure
               of
               that
               Sensation
               ,
               and
               is
               rather
               a
               sort
               of
               rage
               and
               sury
               (
               like
               that
               which
               is
               rais'd
               by
               certain
               
               poisonous
               Medicaments
               and
               Incentives
               to
               Lust
               ;
               )
               and
               since
               there
               is
               a
               necessity
               of
               stopping
               somewhere
               ,
               and
               fixing
               some
               Boundary
               ,
               where
               can
               that
               possibly
               be
               done
               but
               where
               regard
               is
               had
               to
               Nature
               ,
               beyond
               which
               there
               is
               no
               measure
               or
               rule
               of
               things
               ?
               Now
               Nature
               may
               be
               known
               from
               that
               which
               we
               see
               of
               the
               natural
               state
               of
               Creatures
               ,
               and
               of
               Man
               ,
               when
               unprejudiced
               by
               unnatural
               provocation
               and
               youthful
               incitements
               of
               a
               vicious
               Education
               .
               Where
               it
               happens
               that
               we
               see
               any
               one
               bred
               to
               a
               natural
               Life
               ,
               inured
               to
               honest
               industry
               and
               sobriety
               ,
               and
               unaccustom'd
               to
               any
               thing
               immoderate
               or
               intemperate
               ;
               it
               appears
               always
               that
               such
               a
               one
               as
               this
               ,
               when
               at
               full
               age
               ,
               has
               his
               desires
               and
               inclinations
               of
               this
               sort
               at
               command
               ,
               and
               no
               ways
               enflam'd
               ,
               till
               by
               force
               upon
               himself
               ,
               and
               by
               giving
               into
               debauch
               and
               excess
               ,
               he
               strains
               and
               widens
               his
               Appetite
               to
               a
               new
               and
               unnatural
               degree
               .
               But
               if
               such
               excesses
               are
               never
               us'd
               ,
               the
               Desires
               contain
               themselves
               in
               their
               just
               limits
               .
               But
               when
               we
               reflect
               upon
               what
               is
               customary
               to
               almost
               all
               the
               Youth
               of
               human
               kind
               ,
               especially
               of
               those
               who
               are
               above
               the
               laboring
               sort
               ,
               and
               at
               what
               early
               years
               they
               are
               familiariz'd
               to
               the
               licentiousness
               of
               this
               Passion
               ;
               when
               we
               consider
               to
               what
               Obscenities
               the
               ears
               of
               our
               
               Youth
               are
               accustom'd
               ;
               how
               their
               Inclinations
               are
               vitiated
               ,
               and
               every
               day
               fed
               ;
               and
               what
               practices
               are
               us'd
               to
               urge
               and
               precipitate
               Nature
               ;
               we
               need
               not
               find
               it
               strange
               that
               men
               are
               so
               corrupted
               ,
               and
               their
               Appetites
               so
               exasperated
               and
               enflam'd
               to
               such
               a
               degree
               beyond
               all
               natural
               temperature
               .
               All
               other
               Creatures
               in
               the
               world
               are
               for
               their
               orderliness
               in
               this
               ,
               a
               reproach
               to
               Man
               ;
               since
               they
               ,
               of
               what
               kind
               soever
               they
               are
               ,
               have
               regular
               and
               proportion'd
               Appetites
               ,
               and
               have
               the
               use
               of
               Venery
               according
               to
               fit
               and
               proper
               Seasons
               and
               Subjects
               ;
               whilst
               Man
               alone
               knows
               neither
               season
               ,
               nor
               bound
               ,
               nor
               fitness
               of
               Subject
               ,
               but
               breaks
               into
               all
               horridness
               of
               unnatural
               and
               monstrous
               Lusts
               ,
               regarding
               neither
               Sex
               nor
               Species
               (
               tho
               of
               this
               latter
               the
               Instances
               are
               less
               common
               :
               )
               and
               all
               this
               through
               that
               inflammation
               of
               the
               Desire
               and
               Appetite
               ,
               which
               ,
               being
               swell'd
               beyond
               a
               natural
               size
               ,
               cannot
               be
               answer'd
               by
               plain
               and
               natural
               means
               .
               So
               that
               neither
               ought
               it
               to
               be
               thought
               strange
               ,
               if
               what
               has
               bin
               said
               in
               relation
               to
               that
               of
               Meats
               and
               Drinks
               ,
               be
               said
               to
               hold
               good
               ,
               and
               be
               the
               same
               in
               this
               :
               and
               that
               altho
               such
               an
               abandon'd
               indulgence
               as
               this
               is
               sure
               to
               bring
               a
               greater
               indigence
               and
               need
               on
               the
               Body
               ,
               and
               fix
               a
               greater
               lust
               and
               cravingness
               in
               the
               mind
               ;
               yet
               this
               is
               so
               far
               from
               
               resembling
               natural
               Appetite
               (
               which
               by
               being
               greater
               ,
               is
               the
               occasion
               still
               of
               greater
               Pleasure
               )
               that
               the
               more
               these
               excessive
               Desires
               are
               thus
               encreas'd
               ,
               and
               the
               unnatural
               Appetite
               fomented
               ,
               the
               less
               is
               there
               of
               a
               real
               pleasant
               Sensation
               ,
               and
               the
               more
               mixture
               there
               is
               of
               Allay
               .
               For
               thus
               ,
               as
               we
               have
               shewn
               already
               ,
               a
               Sensation
               which
               seems
               to
               hold
               all
               of
               Pleasure
               ,
               often
               by
               a
               small
               and
               almost
               imperceptible
               extension
               runs
               into
               Pain
               ,
               and
               grows
               insufferable
               .
               So
               nearly
               bordering
               and
               related
               are
               these
               two
               things
               ,
               even
               so
               as
               to
               be
               almost
               confounded
               with
               one
               another
               ,
               which
               yet
               are
               really
               so
               distinct
               ,
               and
               in
               appearance
               so
               very
               contrary
               .
               But
               on
               the
               other
               side
               therefore
               ,
               by
               due
               abstinence
               ,
               and
               more
               moderate
               use
               ,
               the
               Pleasure
               spoken
               of
               is
               much
               clearer
               ,
               and
               more
               enjoy'd
               .
               So
               that
               were
               both
               these
               Sensations
               to
               be
               compar'd
               ,
               that
               of
               a
               virtuous
               Course
               which
               belong'd
               to
               one
               who
               liv'd
               a
               natural
               and
               regular
               Life
               ,
               and
               that
               of
               a
               vicious
               Course
               which
               belong'd
               to
               one
               who
               was
               relax'd
               and
               dissolute
               ;
               there
               is
               no
               question
               but
               it
               would
               be
               pronounc'd
               in
               favor
               of
               the
               former
               ,
               without
               regard
               to
               Consequences
               ,
               and
               with
               respect
               only
               to
               the
               very
               pleasure
               of
               Sense
               perceiv'd
               from
               hence
               :
               For
               it
               would
               be
               found
               ,
               that
               a
               Man
               thus
               superior
               to
               his
               Appetites
               of
               this
               kind
               ,
               had
               yet
               no
               less
               a
               share
               of
               satisfaction
               
               from
               them
               in
               that
               more
               sparing
               use
               ,
               nor
               less
               pleasurable
               enjoyment
               in
               the
               whole
               ,
               than
               he
               who
               liv'd
               in
               a
               manner
               only
               in
               the
               service
               of
               these
               Appetites
               ,
               and
               who
               indulging
               the
               most
               that
               could
               be
               to
               this
               Sense
               ,
               and
               seeking
               a
               perpetual
               support
               in
               it
               ,
               had
               nothing
               else
               to
               do
               but
               to
               force
               and
               solicit
               Nature
               to
               the
               highest
               degree
               ,
               and
               struggle
               against
               a
               perpetual
               Satiety
               ,
               and
               against
               the
               heavy
               and
               dull
               intervals
               of
               a
               surfeited
               Sense
               ,
               and
               of
               a
               Mind
               and
               Body
               unnaturally
               held
               ,
               and
               as
               it
               were
               benum'd
               ,
               and
               drooping
               in
               this
               imprisonment
               and
               restraint
               from
               other
               natural
               Action
               .
               As
               for
               the
               other
               Sex
               ;
               altho
               there
               be
               less
               of
               this
               satiated
               feeling
               experienc'd
               perhaps
               in
               them
               ,
               yet
               they
               having
               once
               abandon'd
               themselves
               ,
               are
               capable
               of
               the
               same
               inconstancy
               and
               desire
               of
               change
               ,
               as
               being
               weari'd
               of
               the
               present
               .
               But
               it
               is
               enough
               to
               say
               of
               this
               Sex
               ,
               that
               having
               once
               forsaken
               modesty
               ,
               and
               given
               scope
               to
               their
               Desire
               and
               Appetite
               ,
               beyond
               a
               duly
               restrain'd
               temperat
               and
               honest
               way
               ,
               they
               grow
               insatiable
               and
               monstrous
               ,
               and
               fall
               into
               a
               state
               which
               even
               they
               themselves
               ,
               till
               grown
               into
               it
               ,
               detest
               and
               think
               horrid
               .
            
             
               AS
               to
               the
               Consequences
               of
               this
               Vice
               with
               respect
               to
               
                 the
                 Body
              
               (
               the
               health
               and
               constitution
               of
               which
               is
               so
               much
               impair'd
               ,
               and
               so
               often
               wholly
               destroy'd
               
               by
               it
               )
               there
               is
               no
               need
               to
               mention
               any
               thing
               .
            
             
               THE
               Injuries
               it
               dos
               to
               
                 the
                 Mind
              
               ,
               tho
               less
               notic'd
               ,
               are
               yet
               in
               proportion
               much
               greater
               than
               those
               which
               the
               Body
               suffers
               .
               The
               prejudice
               to
               the
               Parts
               and
               Intellect
               ,
               the
               wretched
               wast
               of
               time
               ,
               the
               effeminacy
               ,
               sloth
               ,
               supiness
               engender'd
               ;
               the
               disorder
               ,
               loosness
               ,
               and
               impotence
               of
               a
               thousand
               Passions
               ,
               through
               such
               a
               relaxation
               and
               enervating
               of
               the
               Mind
               ;
               all
               these
               are
               the
               effects
               of
               this
               Vice
               ,
               and
               are
               apparent
               when
               but
               reflected
               on
               .
            
             
               NOR
               is
               it
               less
               apparent
               how
               much
               is
               suffer'd
               
                 as
                 to
                 Interest
              
               ,
               and
               to
               what
               multipli'd
               Inconveniences
               he
               is
               subject
               ,
               who
               is
               under
               the
               power
               of
               such
               a
               Passion
               as
               this
               .
               What
               irregularity
               of
               Life
               ,
               and
               disturbance
               of
               Affairs
               ;
               what
               Animosity
               ,
               War
               ,
               and
               Contention
               must
               he
               undergo
               ,
               who
               is
               thus
               addicted
               ,
               and
               who
               has
               this
               temper
               to
               such
               excess
               ,
               as
               to
               be
               a
               Rage
               possessing
               him
               ,
               and
               ruling
               his
               Conduct
               ?
               What
               trust
               or
               dependence
               is
               there
               on
               one
               of
               such
               a
               Character
               and
               Fame
               ?
               And
               how
               must
               such
               a
               Person
               stand
               with
               respect
               to
               Friends
               ,
               Relations
               ,
               the
               public
               and
               general
               Society
               of
               Mankind
               ,
               in
               an
               ordinary
               way
               of
               living
               and
               conversing
               ?
               On
               the
               other
               side
               ;
               how
               fair
               and
               recommending
               is
               the
               contrary
               character
               and
               habit
               of
               Virtue
               and
               Continence
               ?
               How
               
               advantageous
               to
               all
               Oeconomy
               ,
               and
               management
               of
               privat
               and
               public
               Affairs
               ,
               in
               all
               the
               duties
               and
               offices
               of
               Friendship
               ,
               and
               of
               a
               civil
               Life
               ?
               How
               promotive
               of
               Society
               ,
               and
               conducing
               to
               all
               ease
               ,
               prosperity
               ,
               commodious
               and
               happy
               living
               ?
            
             
               THUS
               have
               we
               consider'd
               of
               those
               which
               we
               may
               call
               self-Passions
               ;
               and
               what
               the
               effect
               is
               of
               having
               them
               beyond
               a
               moderat
               degree
               ;
               which
               when
               they
               once
               exceed
               ,
               when
               once
               grown
               imperious
               and
               high
               ,
               are
               the
               occasion
               that
               a
               Creature
               is
               mean
               and
               low
               ,
               are
               the
               ground
               of
               that
               which
               we
               call
               selfishness
               ,
               so
               much
               detested
               in
               Creatures
               .
               Tho
               yet
               it
               be
               the
               misfortune
               of
               some
               men
               ,
               in
               their
               way
               of
               reasoning
               upon
               these
               Subjects
               ,
               not
               to
               reckon
               upon
               such
               Selfishness
               as
               a
               real
               ill
               ,
               or
               a
               misfortune
               ,
               except
               only
               so
               far
               as
               it
               happens
               to
               be
               known
               and
               mark'd
               ,
               as
               a
               just
               object
               of
               peoples
               aversion
               ,
               and
               of
               the
               contemt
               and
               hatred
               of
               mankind
               ;
               not
               as
               if
               in
               it self
               it
               did
               imply
               any
               misery
               or
               disease
               :
               whereas
               there
               can
               be
               nothing
               so
               miserable
               in
               it self
               ,
               and
               so
               wretched
               in
               its
               Consequence
               ,
               as
               to
               be
               thus
               impotent
               in
               temper
               ,
               thus
               master'd
               by
               passion
               ,
               and
               to
               serve
               such
               a
               slavery
               to
               things
               of
               such
               mean
               and
               wretched
               dependence
               ,
               and
               from
               the
               contemt
               of
               which
               the
               greatest
               satisfaction
               and
               self-enjoyment
               arises
               ,
               and
               all
               generosity
               and
               
               magnanimity
               depends
               .
               It
               is
               by
               such
               a
               slavery
               as
               this
               that
               we
               lose
               at
               last
               all
               true
               Esteem
               both
               with
               our selves
               and
               others
               ;
               that
               we
               lose
               all
               Character
               ,
               Authority
               and
               Respect
               ;
               that
               we
               disagree
               and
               are
               at
               perpetual
               variance
               with
               our selves
               as
               we
               alternatly
               serve
               and
               submit
               to
               these
               opposit
               Affections
               ,
               so
               inconsistent
               with
               one
               another
               ,
               and
               so
               utterly
               irreconcilable
               :
               and
               it
               is
               by
               this
               that
               we
               lose
               even
               the
               faculties
               of
               our
               Minds
               ,
               which
               can
               never
               be
               so
               inlarg'd
               ,
               and
               in
               such
               a
               way
               of
               improvement
               towards
               Knowledg
               ,
               as
               in
               conjunction
               with
               Temperance
               ,
               where
               there
               is
               a
               constant
               attention
               and
               obedience
               to
               Reason
               practised
               and
               establish'd
               ;
               and
               where
               ,
               in
               the
               same
               manner
               as
               the
               Body
               by
               good
               use
               is
               fitted
               to
               its
               proper
               exercise
               ,
               so
               the
               Mind
               is
               render'd
               apt
               and
               dispos'd
               by
               right
               Disciplin
               and
               Rule
               to
               its
               proper
               Exercises
               and
               Imployment
               .
            
             
               BUT
               besides
               what
               we
               have
               mention'd
               of
               the
               privat
               Ill
               and
               self-Injury
               of
               every
               such
               self-Passion
               
                 in
                 particular
              
               ;
               all
               these
               irregular
               and
               vitious
               Affections
               have
               this
               necessary
               effect
               
                 in
                 general
              
               ,
               that
               they
               are
               
                 ruinous
                 also
                 of
                 the
                 natural
                 Affections
                 ,
              
               and
               by
               making
               them
               give
               place
               ,
               by
               long
               suppressing
               and
               controling
               them
               ,
               must
               at
               length
               sink
               and
               destroy
               them
               .
               As
               indeed
               who
               is
               there
               that
               knows
               not
               ,
               and
               
               is
               not
               ready
               to
               own
               ,
               that
               a
               Creature
               who
               is
               in
               a
               way
               of
               growing
               every
               day
               more
               selfish
               ,
               and
               of
               having
               those
               Passions
               still
               in
               a
               higher
               degree
               ,
               is
               in
               a
               certain
               and
               unfailing
               way
               of
               growing
               more
               and
               more
               unnatural
               ,
               unkind
               ,
               unaffectionate
               ,
               and
               more
               out
               of
               all
               friendly
               and
               social
               Feeling
               ?
               Who
               knows
               not
               that
               by
               the
               increase
               of
               selfishness
               ,
               and
               of
               that
               subtilty
               and
               feignedness
               of
               carriage
               which
               it
               brings
               along
               with
               it
               ,
               the
               candor
               and
               ingenuity
               of
               our
               Natures
               ,
               the
               ease
               and
               freedom
               of
               our
               Minds
               must
               be
               forfeited
               ;
               all
               trust
               and
               confidence
               in
               others
               ,
               familiarity
               ,
               inwardness
               ,
               and
               heartiness
               with
               others
               must
               be
               in
               a
               manner
               lost
               ;
               and
               suspicions
               ,
               jealousies
               ,
               hatred
               and
               enmity
               succeed
               ,
               and
               be
               in
               the
               room
               ?
               Besides
               ,
               a
               Creature
               us'd
               to
               Reflection
               ,
               who
               by
               an
               ill
               use
               of
               Reason
               confirms
               himself
               in
               selfishness
               ,
               and
               who
               in
               a
               settled
               manner
               is
               come
               to
               think
               it
               to
               be
               his
               good
               not
               to
               allay
               or
               correct
               ,
               but
               to
               indulge
               and
               satisfy
               such
               Appetites
               as
               these
               ,
               must
               by
               certain
               consequence
               industriously
               strive
               to
               silence
               and
               check
               his
               natural
               and
               good
               Affections
               ,
               those
               that
               would
               carry
               him
               to
               the
               good
               of
               his
               Kind
               ,
               and
               of
               Society
               ,
               against
               the
               interest
               which
               he
               conceives
               he
               has
               elsewhere
               and
               in
               a
               contrary
               way
               .
               And
               this
               must
               work
               to
               the
               subversion
               of
               all
               good
               Affection
               in
               him
               ,
               and
               to
               the
               
               forming
               of
               a
               profligate
               ,
               inhuman
               and
               savage
               Nature
               .
               Now
               if
               these
               Passions
               ,
               besides
               what
               other
               ill
               they
               are
               the
               occasion
               of
               ,
               are
               withal
               the
               occasion
               and
               means
               of
               destroying
               and
               loosening
               the
               natural
               Affections
               ;
               then
               ,
               by
               what
               has
               bin
               prov'd
               before
               ,
               they
               must
               be
               the
               certain
               means
               of
               losing
               us
               the
               chief
               and
               best
               enjoyment
               of
               Life
               ,
               and
               consequently
               too
               (
               as
               has
               bin
               prov'd
               )
               of
               making
               us
               to
               incur
               those
               horrid
               and
               unnatural
               Passions
               ,
               and
               that
               savageness
               of
               Temper
               which
               makes
               the
               greatest
               of
               Miseries
               and
               the
               most
               wretched
               State
               ,
               as
               we
               are
               going
               in
               this
               next
               place
               to
               make
               appear
               .
            
             
               SO
               that
               we
               have
               seen
               thus
               ,
               how
               that
               by
               a
               wrong
               balance
               in
               the
               Affections
               of
               this
               sort
               ,
               and
               BY
               HAVING
               THESE
               SELF-AFFECTIONS
               TOO
               INTENSE
               OR
               STRONG
               ,
               A
               CREATURE
               IS
               MISERABLE
               .
            
             
               III.
               THE
               Passions
               that
               are
               now
               left
               to
               speak
               of
               ,
               are
               those
               that
               carry
               neither
               to
               a
               public
               nor
               a
               privat
               good
               ,
               and
               are
               founded
               neither
               in
               any
               advantage
               to
               the
               Species
               nor
               to
               the
               Self-system
               :
               for
               were
               there
               no
               such
               Passions
               as
               these
               ,
               what
               then
               could
               be
               the
               meaning
               of
               THAT
               UNNATURAL
               AND
               BARBAROUS
               DELIGHT
               IN
               BEHOLDING
               TORMENTS
               ,
               and
               in
               viewing
               those
               
               spectacles
               of
               Horror
               with
               that
               satisfaction
               and
               joy
               which
               is
               sometimes
               known
               ,
               and
               which
               has
               bin
               the
               reigning
               Passion
               of
               many
               Tyrants
               ,
               and
               barbarous
               Nations
               ?
               To
               see
               the
               sufferance
               of
               an
               Enemy
               with
               cruel
               delight
               ,
               may
               be
               from
               the
               height
               of
               Anger
               ,
               Revenge
               ,
               Fear
               ,
               and
               other
               extended
               Self-passions
               :
               but
               to
               delight
               in
               the
               torture
               and
               pain
               of
               other
               Creatures
               indifferently
               ,
               of
               Slaves
               ,
               of
               such
               as
               are
               unknown
               ;
               to
               feed
               upon
               Death
               and
               dying
               Agonies
               ;
               this
               has
               nothing
               in
               it
               accountable
               in
               the
               way
               we
               have
               bin
               speaking
               ,
               but
               is
               wholly
               unnatural
               ,
               as
               being
               of
               a
               kind
               of
               which
               not
               the
               least
               degree
               can
               be
               said
               to
               aim
               at
               ,
               or
               tend
               to
               the
               good
               or
               interest
               of
               the
               particular
               Creature
               ,
               and
               much
               less
               of
               the
               Species
               ,
               or
               of
               Society
               .
            
             
               THERE
               is
               another
               Affection
               nearly
               related
               to
               this
               ,
               which
               is
               a
               gay
               and
               frolicsom
               Delight
               in
               what
               is
               injurious
               to
               others
               ;
               a
               sort
               of
               WANTON
               MISCHIEVOUSNESS
               and
               Pleasure
               in
               what
               is
               destructive
               ;
               a
               Passion
               which
               instead
               of
               being
               restrain'd
               ,
               is
               usually
               incourag'd
               in
               Children
               :
               so
               that
               it
               is
               no
               wonder
               if
               the
               effects
               of
               it
               are
               very
               unfortunatly
               felt
               in
               the
               World.
               For
               I
               think
               it
               will
               be
               hard
               for
               any
               one
               to
               give
               a
               reason
               why
               the
               same
               Temper
               that
               was
               wont
               to
               delight
               in
               disorder
               and
               ravage
               when
               in
               a
               Nursery
               ,
               should
               not
               afterwards
               find
               delight
               
               in
               other
               disturbances
               and
               imbroils
               ,
               and
               be
               the
               author
               of
               as
               much
               mischief
               in
               privat
               Families
               ,
               amongst
               Friends
               ,
               and
               in
               the
               Public
               .
               But
               of
               this
               Passion
               there
               is
               no
               foundation
               in
               Nature
               according
               to
               that
               sense
               above
               explain'd
               .
            
             
               MALICE
               or
               ILL-WILL
               ,
               such
               as
               is
               grounded
               on
               no
               self-consideration
               ,
               and
               where
               there
               is
               no
               subject
               of
               Anger
               or
               Jealousy
               ,
               nor
               nothing
               to
               provoke
               or
               cause
               such
               a
               desire
               of
               doing
               ill
               to
               another
               ;
               this
               also
               is
               of
               that
               kind
               of
               Passion
               .
            
             
               ENVY
               too
               ,
               when
               it
               is
               such
               as
               arises
               from
               the
               Prosperity
               or
               Happiness
               of
               another
               Creature
               no
               ways
               interfering
               with
               ours
               ,
               is
               also
               of
               this
               kind
               of
               Passion
               .
            
             
               THERE
               is
               also
               amongst
               these
               ,
               a
               sort
               of
               HATRED
               OF
               MANKIND
               AND
               SOCIETY
               ;
               a
               Passion
               which
               has
               bin
               known
               perfectly
               reigning
               in
               some
               men
               ,
               and
               has
               had
               a
               peculiar
               *
               name
               given
               it
               .
            
             
               WE
               may
               add
               likewise
               to
               the
               number
               of
               these
               ,
               all
               those
               Passions
               which
               are
               rais'd
               from
               SUPERSTITION
               (
               as
               mention'd
               before
               )
               and
               from
               the
               custom
               and
               usage
               of
               barbarous
               Countries
               ;
               all
               which
               are
               too
               horrid
               and
               odious
               in
               themselves
               to
               need
               any
               proof
               of
               their
               being
               miserable
               .
            
             
               THERE
               might
               be
               other
               Passions
               nam'd
               ,
               as
               that
               of
               BESTIALITY
               ,
               and
               
               of
               another
               sort
               of
               perversion
               of
               the
               venereal
               Appetite
               within
               our
               own
               Species
               ;
               which
               are
               both
               of
               them
               in
               the
               same
               manner
               unnatural
               :
               of
               the
               misfortune
               of
               which
               depravity
               of
               Appetite
               we
               need
               not
               speak
               ,
               after
               what
               has
               bin
               already
               said
               on
               that
               subject
               .
            
             
               SUCH
               as
               these
               are
               the
               only
               Passions
               we
               can
               strictly
               call
               unnatural
               ,
               tho
               there
               are
               others
               which
               are
               indeed
               so
               much
               beyond
               the
               common
               bent
               of
               any
               Self-passion
               ,
               that
               tho
               they
               may
               have
               their
               foundation
               thence
               ,
               and
               be
               deriv'd
               from
               several
               of
               those
               combin'd
               ;
               yet
               they
               so
               exceed
               all
               ordinary
               Appetite
               of
               that
               kind
               ,
               and
               are
               so
               directly
               opposit
               to
               all
               natural
               Affection
               ,
               that
               they
               are
               called
               and
               may
               be
               reckon'd
               unnatural
               and
               monstrous
               :
               for
               instance
               ,
               such
               an
               ENORMOUS
               PRIDE
               or
               AMBITION
               ,
               as
               that
               which
               would
               willingly
               leave
               nothing
               eminent
               ,
               nothing
               free
               ,
               nothing
               prosperous
               in
               the
               World
               besides
               ;
               such
               an
               ANGER
               as
               would
               sacrifice
               every
               thing
               to
               it self
               ;
               such
               a
               REVENGE
               as
               is
               never
               to
               be
               extinguish'd
               ,
               nor
               ever
               satisfied
               but
               with
               the
               greatest
               Cruelties
               ;
               such
               an
               INVETERACY
               and
               RANCOR
               as
               seeks
               ,
               as
               it
               were
               ,
               occasion
               to
               exert
               it self
               ,
               and
               lays
               hold
               of
               the
               least
               subject
               ,
               so
               as
               often
               to
               make
               the
               weight
               of
               that
               malevolent
               Passion
               fall
               even
               upon
               those
               who
               are
               mere
               
               objects
               of
               Pity
               and
               Compassion
               .
               These
               are
               in
               that
               other
               sense
               unnatural
               :
               and
               of
               these
               therefore
               we
               may
               speak
               in
               conjunction
               with
               those
               others
               ,
               since
               they
               are
               such
               as
               join
               with
               those
               to
               make
               up
               that
               horrid
               and
               monstrous
               State
               above
               describ'd
               .
            
             
               IT
               may
               be
               said
               here
               ,
               that
               these
               Passions
               ,
               unnatural
               as
               they
               are
               ,
               carry
               still
               a
               sort
               of
               pleasure
               with
               them
               ;
               and
               that
               however
               barbarous
               a
               Pleasure
               it
               be
               ,
               yet
               still
               it
               is
               a
               pleasure
               and
               satisfaction
               which
               is
               found
               in
               that
               of
               Pride
               ,
               of
               Tyranny
               ,
               of
               Revenge
               ,
               of
               Malice
               ,
               or
               of
               Cruelty
               exerted
               .
               Now
               if
               it
               be
               possible
               in
               nature
               ,
               that
               any
               one
               can
               feel
               a
               barbarous
               or
               malitious
               Joy
               of
               this
               sort
               but
               as
               in
               consequence
               of
               the
               perfectest
               of
               Tortures
               (
               that
               of
               a
               rancorous
               and
               malignant
               Disposition
               )
               then
               may
               this
               perhaps
               be
               call'd
               Pleasure
               and
               Enjoyment
               ,
               like
               those
               pleasures
               of
               the
               Body
               which
               depend
               still
               upon
               some
               preceding
               uneasiness
               .
               But
               if
               to
               love
               ,
               and
               to
               be
               kind
               ,
               to
               have
               natural
               Affection
               ,
               Complacency
               ,
               Good-will
               ,
               be
               in
               its
               own
               nature
               Happiness
               ;
               and
               be
               as
               it
               were
               
                 original
                 Joy
                 and
                 Delight
              
               ,
               as
               depending
               on
               no
               preceding
               pain
               or
               uneasiness
               perceptible
               ,
               and
               as
               operating
               to
               Pleasure
               and
               Joy
               only
               ;
               and
               that
               on
               the
               other
               side
               ,
               Hatred
               ,
               Animosity
               and
               Bitterness
               ,
               be
               always
               
                 original
                 Misery
                 and
                 Anguish
              
               ,
               
               always
               operating
               to
               Ill
               ,
               and
               never
               producing
               any
               satisfaction
               ,
               but
               as
               that
               Torture
               and
               Inflammation
               is
               as
               it
               were
               cool'd
               and
               respited
               by
               something
               that
               looks
               like
               success
               in
               the
               fulfilling
               of
               the
               horrid
               desire
               and
               monstrous
               Appetite
               attending
               this
               Affection
               ;
               then
               is
               the
               barbarous
               Delight
               improperly
               call'd
               Satisfaction
               or
               Pleasure
               ;
               or
               if
               it
               must
               be
               call'd
               so
               ,
               it
               is
               of
               the
               same
               nature
               in
               the
               Mind
               ,
               as
               that
               pleasure
               in
               the
               Body
               which
               (
               as
               we
               had
               occasion
               to
               say
               before
               )
               is
               owing
               to
               Racks
               ,
               Wheels
               ,
               and
               other
               engins
               of
               Torture
               ,
               or
               to
               the
               acutest
               Diseases
               which
               admit
               of
               sudden
               intervals
               .
               However
               strong
               therefore
               these
               Pleasures
               may
               be
               said
               to
               be
               ,
               they
               do
               but
               the
               more
               imply
               the
               misery
               of
               that
               State
               which
               produces
               them
               .
               For
               as
               the
               cruellest
               bodily
               pains
               do
               by
               intervals
               of
               Asswagement
               ,
               produce
               the
               highest
               of
               that
               sort
               of
               bodily
               Pleasure
               thence
               rais'd
               ;
               so
               the
               fiercest
               and
               most
               raging
               torments
               of
               this
               sort
               in
               a
               Mind
               ,
               are
               those
               which
               by
               certain
               moments
               of
               Relief
               ,
               afford
               the
               greatest
               of
               those
               seeming
               mental
               Injoyments
               .
               If
               those
               who
               know
               but
               little
               of
               this
               untoward
               disposition
               ,
               and
               who
               are
               most
               easy
               in
               their
               Temper
               ,
               find
               themselves
               however
               but
               too
               sensible
               of
               what
               happens
               to
               them
               in
               a
               way
               of
               Disgrace
               or
               Injury
               ;
               if
               even
               these
               better
               Tempers
               
               are
               acquainted
               with
               the
               heavy
               disturbances
               which
               small
               occasions
               are
               apt
               to
               give
               ;
               if
               they
               know
               the
               weighty
               pressure
               of
               an
               ill
               Humor
               (
               tho
               such
               as
               comes
               but
               seldom
               )
               and
               the
               ill
               moments
               that
               are
               passed
               when
               the
               Temper
               is
               thus
               unquiet
               ,
               fretted
               ,
               or
               ever
               so
               little
               gall'd
               or
               diseas'd
               ;
               if
               this
               be
               in
               reality
               so
               great
               a
               sore
               ,
               and
               so
               great
               a
               part
               of
               thorow
               Misery
               ;
               after
               what
               rate
               then
               must
               they
               be
               miserable
               who
               hardly
               know
               any
               better
               hours
               in
               Life
               ,
               and
               who
               for
               the
               most
               part
               are
               agitated
               by
               a
               more
               active
               Spleen
               ,
               a
               closer
               ,
               bitterer
               Malignancy
               and
               passion
               of
               Hatred
               ?
               How
               lively
               must
               be
               the
               sense
               of
               every
               thwarting
               and
               controling
               Accident
               ?
               How
               great
               must
               be
               the
               shocks
               of
               Disappointment
               ,
               the
               stings
               of
               Affront
               ,
               the
               gripes
               and
               gnawings
               of
               a
               working
               Antipathy
               and
               strong
               Hatred
               ,
               at
               either
               the
               real
               or
               fancied
               presence
               of
               the
               Objects
               that
               give
               offence
               ?
               Nor
               can
               it
               therefore
               be
               wondred
               at
               ,
               if
               to
               such
               Persons
               as
               these
               who
               are
               thus
               oppressed
               ,
               thus
               agitated
               and
               wrought
               ,
               it
               seems
               a
               high
               and
               exquisit
               Delight
               to
               appease
               and
               allay
               for
               the
               while
               these
               furious
               and
               rough
               Motions
               ,
               by
               an
               indulgence
               of
               their
               passion
               in
               Mischief
               and
               Revenge
               .
            
             
               BUT
               now
               are
               we
               come
               to
               that
               which
               is
               easiest
               of
               proof
               ,
               that
               which
               indeed
               scarce
               needs
               an
               Explanation
               ;
               for
               who
               is
               
               there
               but
               knows
               that
               to
               hate
               ,
               to
               be
               envious
               ,
               to
               be
               enrag'd
               ,
               to
               carry
               Bitterness
               and
               Malice
               ,
               is
               to
               suffer
               ?
               This
               it
               is
               which
               we
               properly
               call
               Displeasure
               ;
               and
               to
               conceive
               Hatred
               or
               Displeasure
               ,
               is
               all
               one
               as
               to
               conceive
               Pain
               ,
               Anxiety
               ,
               Misery
               .
               Whosoever
               has
               ill
               meaning
               ,
               and
               an
               inclination
               or
               appetite
               to
               do
               hurt
               ,
               it
               is
               through
               hatred
               thus
               conceiv'd
               ,
               and
               through
               brooding
               passions
               of
               this
               rancorous
               kind
               .
               Now
               whoever
               hates
               ,
               whoever
               is
               angry
               ,
               or
               feels
               rancor
               ,
               is
               wounded
               ,
               distress'd
               ,
               aggriev'd
               ;
               this
               cannot
               be
               otherwise
               in
               its
               own
               nature
               .
               So
               that
               whoever
               has
               ill
               will
               ,
               and
               is
               carried
               to
               the
               injury
               ,
               harm
               or
               sufferance
               of
               others
               ,
               suffers
               within
               himself
               ,
               and
               carries
               a
               wound
               within
               :
               and
               where
               the
               Passions
               of
               this
               horrid
               kind
               are
               deeply
               infixt
               ,
               there
               the
               Heart
               is
               ulcerated
               ,
               the
               Wound
               kept
               open
               and
               not
               cured
               ;
               and
               the
               horridest
               of
               Tortures
               are
               thus
               made
               perpetual
               .
            
             
               NOW
               as
               to
               one
               who
               has
               in
               this
               manner
               lost
               all
               what
               we
               call
               Nature
               ,
               and
               who
               has
               these
               horrid
               Affections
               ;
               how
               such
               a
               one
               as
               this
               must
               stand
               towards
               the
               Society
               of
               Mankind
               ,
               and
               how
               he
               feels
               himself
               in
               it
               ,
               as
               conscious
               of
               his
               Affections
               towards
               others
               ,
               and
               of
               what
               the
               Affections
               of
               others
               must
               be
               towards
               him
               ,
               this
               is
               easily
               conceiv'd
               .
               What
               enjoyment
               ,
               
               or
               what
               rest
               is
               there
               for
               him
               who
               is
               not
               conscious
               of
               the
               merited
               Affection
               or
               Love
               of
               any
               human
               Soul
               ;
               but
               on
               the
               contrary
               is
               conscious
               of
               merited
               Hatred
               ,
               not
               only
               from
               every
               fellow-Creature
               ,
               but
               from
               every
               thing
               in
               the
               universal
               Nature
               ?
               What
               ground
               of
               horror
               and
               despair
               ?
               what
               foundation
               of
               fear
               and
               continual
               apprehension
               from
               Mankind
               ,
               and
               from
               superior
               Powers
               ,
               when
               ever
               any
               such
               are
               credited
               ,
               or
               but
               suspected
               ?
               How
               thorow
               and
               deep
               must
               that
               Melancholy
               be
               ,
               where
               there
               is
               nothing
               softning
               or
               pleasing
               from
               the
               side
               of
               Friendship
               to
               allay
               or
               divert
               it
               when
               once
               risen
               ;
               no
               flattering
               view
               or
               prospect
               of
               that
               chearful
               and
               reviving
               sort
               ,
               not
               so
               much
               as
               from
               the
               fancy
               or
               imagination
               of
               kindness
               or
               affection
               from
               any
               part
               ;
               but
               where
               every
               thing
               around
               is
               gastly
               and
               horrid
               ,
               every
               thing
               in
               appearance
               hostile
               ,
               and
               ,
               as
               it
               were
               ,
               bent
               against
               a
               privat
               and
               single
               being
               ,
               who
               is
               divided
               from
               ,
               and
               at
               war
               with
               the
               rest
               of
               Nature
               ,
               in
               a
               disagreement
               and
               irreconciliation
               with
               every
               thing
               ,
               and
               with
               the
               Order
               and
               Government
               of
               the
               Universe
               ?
               'T
               is
               thus
               at
               last
               that
               a
               Mind
               becomes
               a
               Wilderness
               where
               all
               is
               laid
               waste
               ,
               every
               thing
               fair
               and
               goodly
               remov'd
               ,
               and
               nothing
               extant
               but
               what
               is
               dismal
               and
               horrid
               .
               Now
               if
               any
               thing
               
               that
               but
               looks
               like
               desert
               ,
               or
               that
               feels
               like
               banishment
               or
               expulsion
               from
               human
               Commerce
               ,
               be
               so
               heavy
               to
               bear
               ;
               what
               must
               it
               be
               to
               be
               thus
               estranged
               from
               Mankind
               ,
               and
               to
               be
               after
               this
               manner
               in
               a
               Desert
               ,
               and
               in
               the
               horridest
               of
               Solitudes
               ,
               even
               when
               in
               the
               midst
               of
               Society
               ;
               and
               to
               live
               with
               Mankind
               as
               with
               a
               foren
               Species
               ,
               and
               as
               with
               those
               Creatures
               that
               are
               most
               remote
               from
               Man
               ,
               and
               such
               as
               he
               has
               the
               most
               cause
               to
               fear
               ?
               Were
               we
               to
               form
               a
               Hell
               in
               our
               Imaginations
               ,
               we
               could
               by
               nothing
               so
               well
               represent
               it
               ,
               as
               by
               those
               Terrors
               ,
               Despondences
               ,
               and
               Horrors
               which
               attend
               this
               dark
               state
               of
               a
               Mind
               revolted
               from
               Nature
               ,
               in
               no
               concord
               or
               unity
               with
               any
               thing
               ,
               but
               every
               way
               desperate
               ;
               viewing
               its
               own
               deformity
               and
               disagreement
               ;
               and
               as
               conscious
               of
               universal
               ill
               merit
               ,
               so
               conscious
               of
               universally
               merited
               hatred
               ,
               and
               punishment
               accordingly
               due
               ,
               and
               ever
               to
               be
               expected
               from
               every
               hand
               .
            
             
               AND
               thus
               therefore
               it
               appears
               that
               the
               greatest
               of
               Miseries
               is
               
                 that
                 State
              
               which
               is
               consequent
               to
               the
               loss
               of
               natural
               Affection
               ;
               and
               THAT
               TO
               HAVE
               THOSE
               HORRID
               ,
               MONSTROUS
               ,
               AND
               UNNATURAL
               AFFECTIONS
               ,
               IS
               TO
               BE
               MISERABLE
               IN
               THE
               HIGHEST
               DEGREE
               .
            
          
           
             
             
               CONCLVSION
               .
            
             
               THUS
               have
               we
               endeavour'd
               to
               prove
               what
               was
               propos'd
               in
               the
               beginning
               .
               And
               since
               in
               the
               common
               understood
               sense
               of
               Vice
               and
               Illness
               ,
               no
               one
               can
               be
               vicious
               or
               ill
               ,
               but
               either
               ,
            
             
               1.
               
               BY
               the
               deficiency
               or
               weakness
               of
               natural
               Affections
               ;
            
             
               2.
               
               OR
               by
               the
               violence
               of
               selfish
               ones
               ;
            
             
               3.
               
               OR
               by
               having
               those
               unnatural
               ones
               that
               carry
               to
               no
               end
               either
               in
               the
               privat
               or
               public
               System
               :
            
             
               IT
               must
               follow
               that
               if
               each
               of
               these
               are
               pernicious
               and
               destructive
               to
               the
               Creature
               ,
               insomuch
               that
               his
               completest
               state
               of
               Misery
               is
               made
               from
               hence
               ;
               TO
               BE
               ILL
               OR
               VITIOUS
               ,
               IS
               ,
               AND
               MUST
               BE
               EVER
               ,
               TO
               BE
               MISERABLE
               AND
               UNHAPPY
               .
            
             
               AND
               since
               every
               vitious
               Action
               must
               more
               or
               less
               in
               proportion
               help
               towards
               this
               Mischief
               and
               Self-ill
               ,
               it
               must
               follow
               ,
               THAT
               EVERY
               VITIOUS
               ACTION
               MUST
               BE
               OF
               SELF-ILL
               ,
               AND
               NEVER
               BUT
               BE
               TO
               THE
               INJURY
               AND
               SUFFERANCE
               OF
               THE
               CREATURE
               .
            
             
               FOR
               ,
               whatsoever
               is
               committed
               or
               done
               ,
               that
               either
               goes
               immediatly
               
                 to
                 the
                 
                 impairing
                 of
                 the
                 unnatural
                 Affections
              
               ;
               or
               
                 to
                 the
                 promoting
                 of
                 the
                 unnatural
                 ones
              
               ;
               or
               
                 to
                 the
                 widening
                 and
                 extending
                 of
                 the
                 self-Passions
                 ,
              
               by
               an
               encouragement
               of
               those
               Lusts
               which
               overturn
               all
               order
               of
               Life
               ,
               and
               are
               as
               much
               enemies
               to
               the
               ease
               and
               pleasure
               of
               the
               Body
               ,
               as
               to
               that
               of
               the
               Mind
               ;
               this
               must
               ever
               be
               esteemed
               injurious
               ,
               and
               against
               the
               greatest
               Interest
               which
               a
               Creature
               can
               possibly
               have
               .
               For
               how
               can
               there
               be
               an
               indulgence
               of
               those
               irregular
               Appetites
               ,
               without
               a
               greater
               inflammation
               of
               them
               ?
               And
               how
               can
               such
               an
               Inflammation
               work
               ,
               but
               to
               the
               disorder
               of
               the
               Soul
               ,
               and
               to
               the
               corrupting
               of
               sound
               and
               natural
               Enjoyment
               ,
               
                 even
                 in
                 a
                 way
                 of
                 Sense
                 ,
              
               as
               well
               as
               to
               the
               corruption
               of
               the
               Affections
               ,
               the
               dissolution
               of
               the
               Temper
               ,
               and
               the
               distortion
               ,
               rack
               and
               misery
               of
               the
               Mind
               ?
               Which
               way
               therefore
               can
               it
               be
               said
               ,
               that
               any
               one
               
                 thorow
                 self-Interest
              
               can
               act
               either
               vitiously
               or
               unsociably
               ;
               since
               to
               do
               any
               thing
               through
               an
               imagination
               of
               self-Interest
               or
               Pleasure
               ,
               that
               is
               contrary
               to
               natural
               or
               social
               Affection
               ,
               or
               out
               of
               the
               just
               limits
               of
               natural
               Appetite
               and
               self-Inclination
               ,
               is
               and
               must
               be
               of
               self-Injury
               ,
               to
               that
               degree
               as
               has
               bin
               shewn
               ?
            
             
               THUS
               have
               we
               computed
               ,
               in
               the
               best
               manner
               we
               were
               able
               ,
               the
               Good
               and
               Interest
               of
               Mankind
               ,
               by
               enumerating
               
               and
               casting
               up
               all
               those
               Particulars
               from
               whence
               ,
               as
               by
               way
               of
               Addition
               or
               Subtraction
               ,
               that
               Sum
               or
               general
               Account
               of
               Man's
               Interest
               or
               Happiness
               in
               Life
               ,
               is
               either
               swell'd
               or
               diminish'd
               :
               so
               that
               the
               method
               here
               taken
               may
               perhaps
               for
               this
               reason
               be
               call'd
               a
               sort
               of
               
                 Moral
                 Arithmetic
              
               ,
               and
               be
               said
               to
               have
               an
               evidence
               as
               great
               as
               may
               be
               found
               in
               Numbers
               ,
               and
               equal
               to
               Mathematical
               Demonstration
               .
               For
               it
               seems
               to
               us
               ,
               that
               there
               has
               not
               bin
               any
               degree
               of
               certainty
               wanting
               in
               what
               has
               bin
               said
               concerning
               the
               preferableness
               of
               the
               mental
               Pleasures
               to
               sensual
               ;
               and
               even
               of
               the
               sensual
               ones
               accompani'd
               with
               good
               Affection
               ,
               and
               under
               a
               temperate
               and
               right
               use
               ,
               to
               those
               sensual
               ones
               that
               are
               no
               ways
               restrain'd
               ,
               and
               are
               supported
               by
               nothing
               social
               or
               affectionat
               .
               Nor
               is
               that
               (
               as
               we
               conceive
               )
               less
               just
               and
               real
               ,
               which
               has
               bin
               said
               of
               the
               united
               Structure
               and
               Fabric
               of
               the
               Mind
               ,
               and
               of
               those
               Passions
               which
               constitute
               the
               Temper
               or
               Soul
               ,
               and
               on
               which
               its
               happiness
               or
               misery
               so
               immediatly
               depends
               .
               It
               has
               bin
               shewn
               ,
               that
               in
               this
               Constitution
               the
               impairing
               of
               any
               one
               part
               must
               go
               to
               the
               disorder
               and
               ruin
               of
               other
               parts
               ,
               and
               of
               the
               whole
               ,
               through
               the
               necessary
               connexion
               and
               balance
               of
               the
               Affections
               ;
               that
               those
               very
               Passions
               through
               which
               men
               are
               vitious
               ,
               are
               of
               
               themselves
               a
               Torment
               and
               Disease
               ;
               and
               that
               whatsoever
               is
               done
               that
               is
               knowingly
               ill
               ,
               must
               be
               of
               ill
               consciousness
               ,
               and
               must
               in
               proportion
               ,
               as
               the
               Act
               is
               ill
               ,
               impair
               and
               corrupt
               social
               Affection
               and
               Enjoyment
               ,
               and
               destroy
               both
               the
               capacity
               of
               kind
               Affection
               ,
               and
               the
               consciousness
               of
               meriting
               any
               such
               :
               so
               that
               neither
               can
               we
               in
               a
               manner
               participate
               thus
               in
               Joy
               or
               Happiness
               with
               others
               ,
               or
               receive
               satisfaction
               from
               the
               expressed
               kindness
               and
               love
               of
               others
               ;
               on
               which
               however
               the
               greatest
               of
               all
               our
               Pleasures
               are
               founded
               .
               If
               this
               be
               so
               ,
               and
               that
               the
               state
               which
               is
               consequent
               to
               this
               defection
               ,
               and
               which
               immediatly
               succeeds
               to
               the
               loss
               or
               ruin
               of
               natural
               Affection
               and
               Integrity
               ,
               be
               a
               state
               of
               all
               others
               the
               most
               horrid
               ,
               oppressive
               ,
               and
               miserable
               ;
               then
               it
               will
               appear
               ,
               
                 that
                 to
                 yield
                 or
                 consent
                 to
                 any
                 thing
                 ill
                 or
                 immoral
                 ,
                 is
                 a
                 breach
                 of
                 Interest
                 ,
                 and
                 leads
                 to
                 the
                 greatest
                 Ills
                 :
              
               And
               that
               on
               the
               other
               side
               ,
               
                 Every
                 thing
                 that
                 is
                 an
                 improvement
                 of
                 Virtue
                 ,
                 and
                 that
                 is
                 establishing
                 to
                 right
                 Affection
                 and
                 Integrity
                 ,
                 is
                 an
                 advancement
                 of
                 Interest
                 ,
                 and
                 leads
                 to
                 the
                 greatest
                 and
                 most
                 solid
                 happiness
                 and
                 enjoyment
                 of
                 Life
                 .
              
            
             
               THUS
               the
               Wisdom
               of
               what
               rules
               ,
               and
               is
               FIRST
               and
               CHIEF
               
                 in
                 Nature
              
               ,
               has
               made
               it
               to
               be
               according
               to
               the
               
                 privat
                 Interest
                 and
                 Good
              
               of
               every
               Creature
               ,
               to
               work
               towards
               
               the
               
                 general
                 Good
              
               ;
               which
               if
               that
               Creature
               ceases
               to
               promote
               ,
               and
               to
               be
               useful
               to
               ,
               he
               in
               so
               far
               ceases
               to
               be
               kind
               and
               useful
               to
               himself
               ,
               and
               is
               his
               own
               Enemy
               ,
               as
               being
               no
               longer
               good
               to
               himself
               than
               whilst
               he
               is
               such
               as
               to
               be
               good
               also
               to
               Society
               ,
               and
               to
               that
               whole
               of
               which
               he
               is
               
                 a
                 part
              
               .
               So
               that
               VIRTUE
               ,
               which
               of
               all
               Excellences
               and
               Beauties
               is
               the
               chiefest
               and
               most
               amiable
               ;
               that
               which
               is
               the
               Prop
               and
               Ornament
               of
               human
               Affairs
               ,
               which
               upholds
               Societies
               ,
               maintains
               Union
               ,
               Friendship
               and
               Correspondence
               amongst
               men
               ;
               that
               by
               which
               Countries
               ,
               as
               well
               as
               privat
               Families
               ,
               flourish
               and
               are
               happy
               ;
               and
               for
               want
               of
               which
               every
               thing
               comly
               ,
               conspicuous
               ,
               great
               ,
               and
               worthy
               amongst
               Mankind
               ,
               must
               perish
               and
               go
               to
               ruin
               ;
               
                 that
                 single
                 Quality
              
               ,
               thus
               glorious
               in
               its
               effects
               ,
               and
               of
               this
               good
               to
               all
               Society
               ,
               and
               to
               Mankind
               
                 in
                 general
              
               ,
               is
               ,
               after
               this
               manner
               ,
               equally
               a
               Happiness
               and
               a
               Blessing
               to
               each
               Creature
               in
               particular
               possessing
               it
               ,
               and
               is
               that
               by
               which
               alone
               Man
               can
               be
               happy
               ,
               and
               without
               which
               he
               can
               never
               but
               be
               miserable
               .
            
             
               AND
               THUS
               VIRTUE
               IS
               THE
               GOOD
               ,
               AND
               VICE
               THE
               ILL
               OF
               EVERY
               ONE
               .
            
          
        
         
           THE
           END
           .
        
      
    
     
       
         
         
           Books
           lately
           published
           .
        
         
           AN
           Account
           of
           the
           first
           Voyages
           and
           Discoveries
           made
           by
           the
           Spaniards
           in
           
             America
             ▪
          
           Containing
           the
           most
           exact
           Relation
           hitherto
           publish'd
           ,
           of
           their
           unparallel'd
           Cruelties
           on
           the
           Indians
           ,
           in
           the
           destruction
           of
           above
           forty
           millions
           of
           People
           .
           With
           the
           Propositions
           offer'd
           to
           the
           King
           of
           Spain
           to
           prevent
           the
           further
           Ruin
           of
           the
           West-Indies
           .
           By
           
             Don
             Barthol
             ▪
             de
             las
             Casas
             ,
          
           Bishop
           of
           Chiapa
           ,
           who
           was
           an
           Eywitness
           of
           their
           Cruelties
           .
           Illustrated
           with
           Cuts
           .
           To
           which
           is
           added
           ,
           
             The
             Art
             of
             Travelling
          
           ,
           shewing
           how
           a
           Man
           may
           dispose
           his
           Travels
           to
           the
           best
           advantage
           .
           Price
           in
           Calf
           4
           s.
           
        
         
           The
           Grounds
           and
           Occasions
           of
           the
           Controversy
           touching
           the
           Unity
           of
           God
           ,
           &c.
           
           The
           Methods
           by
           which
           it
           has
           bin
           manag'd
           ,
           and
           the
           Means
           to
           compose
           it
           .
           With
           some
           Account
           of
           the
           late
           Mr.
           
             Thomas
             Firmin
          
           and
           other
           Unitarians
           .
           By
           a
           Divine
           of
           the
           Church
           of
           England
           .
           Price
           12
           d.
           
        
         
           Johannis
           Clerici
           Ars
           Critica
           ,
           in
           qua
           ad
           studia
           Linguarum
           I
           atinae
           ,
           Graecae
           &
           Hebraicae
           via
           munitur
           ;
           Veterumque
           emendandorum
           ,
           &
           spuriorum
           Scriptorum
           a
           genuinis
           dignoscendorum
           ratio
           traditur
           .
           
             In
             2
             Vol.
             Price
          
           5
           s.
           
        
         
           
             The
             Art
             of
             Memory
          
           .
           A
           Treatise
           useful
           for
           all
           ,
           especially
           those
           that
           are
           to
           speak
           in
           publick
           .
           By
           
             Marius
             D'
             Assigny
          
           B.
           D.
           Price
           12
           d.
           
        
         
           An
           Account
           of
           the
           taking
           of
           Carthagena
           by
           the
           French
           ,
           in
           the
           Year
           1697.
           
           Containing
           all
           the
           Particulars
           of
           that
           Expedition
           ,
           from
           their
           first
           setting
           out
           ,
           to
           their
           return
           into
           Brest
           .
           By
           Monsieur
           
             De
             Pointis
          
           ,
           Commander
           in
           Chief
           .
           Illustrated
           with
           a
           large
           Copper
           Plate
           ,
           describing
           the
           Situation
           of
           Carthagena
           and
           parts
           adjacent
           .
           Done
           out
           of
           French.
           Will
           very
           shortly
           be
           publish'd
           by
           
             Sam
             ,
             Buckley
          
           ,
           at
           the
           Dolphin
           over
           against
           St.
           
           Dunstan's
           Church
           in
           Fleet-street
           .
           1698.
           
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A59472-e350
           
             *
             Misanthropia
             .
          
        
      
    
  

