The art of knowing one-self, or, An enquiry into the sources of morality written originally in French, by the Reverend Dr. Abbadie.
         Art de se connoître soi-même. English
         Abbadie, Jacques, 1654-1727.
      
       
         
           1695
        
      
       Approx. 403 KB of XML-encoded text transcribed from 143 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2008-09 (EEBO-TCP Phase 1).
         A26306
         Wing A45
         ESTC R6233
         11538768
         ocm 11538768
         47885
         
           
            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. A26306)
         Transcribed from: (Early English Books Online ; image set 47885)
         Images scanned from microfilm: (Early English Books, 1641-1700 ; 1:9)
      
       
         
           
             The art of knowing one-self, or, An enquiry into the sources of morality written originally in French, by the Reverend Dr. Abbadie.
             Art de se connoître soi-même. English
             Abbadie, Jacques, 1654-1727.
             T. W.
          
           [10], 274 p.
           
             Printed by Leonard Lichfield, for Henry Clements, and John Howell, booksellers,
             Oxford :
             1695.
          
           
             Translator's dedication signed: T.W.
             Reproduction of original in Yale University 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
      
       
         
           Conduct of life -- Early works to 1800.
           Christian ethics -- Early works to 1800.
        
      
    
     
        2006-02 TCP
        Assigned for keying and markup
      
        2006-08 SPi Global
        Keyed and coded from ProQuest page images
      
        2007-03 Robyn Anspach
        Sampled and proofread
      
        2007-03 Robyn Anspach
        Text and markup reviewed and edited
      
        2008-02 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
           ADVERTISEMENT
           .
        
         
           THE
           Translator
           ,
           by
           th●
           Author's
           Advice
           ,
           r●trench'd
           ,
           from
           the
           former
           Pa●●
           of
           this
           Treatise
           ,
           certain
           obscu●●
           and
           Metaphysical
           Passages
           which
           may
           be
           seen
           in
           the
           (
           ●riginal
           .
           In
           doing
           which
           he
           ha●
           cut
           off
           ,
           rather
           superfluous
           an●
           useless
           Branches
           ,
           than
           any
           m●terial
           or
           necessary
           Part
           ,
           a●●
           has
           render'd
           it
           more
           agreeabl●
           and
           fitted
           to
           every
           Capacity
           .
        
         
           
             April
             29.
             1694.
             
          
        
      
       
         
         
           THE
           ART
           OF
           
             Knowing
             One-self
          
           :
           OR
           ,
           An
           ENQUIRY
           into
           THE
           Sources
           of
           MORALITY
           .
        
         
           Written
           Originally
           in
           French
           ,
           By
           the
           Reverend
           Dr.
           ABBADIE
           .
        
         
           In
           Two
           PARTS
           .
        
         
           OXFORD
           ,
           Printed
           by
           
             Leonard
             Lichfield
          
           ,
           for
           
             Henry
             Clements
          
           ,
           and
           
             John
             Howell
          
           ,
           Booksellers
           ,
           1695.
           
        
      
       
         
         
         
           TO
           MY
           MUCH
           Esteemed
           Friend
           ,
           
             Mr.
             HENRY
             LEVET
          
           .
        
         
           I
           SHALL
           not
           excuse
           my
           Adventure
           ,
           by
           extolling
           this
           Author's
           Worth
           ,
           lest
           I
           should
           seem
           both
           Unjust
           ,
           and
           Impertinent
           :
           For
           should
           I
           go
           to
           enumerate
           his
           Praises
           ,
           I
           might
           fail
           of
           rendering
           him
           all
           that
           is
           his
           Due
           ;
           and
           to
           repeat
           his
           Fame
           ,
           whom
           the
           World
           sufficiently
           knows
           ,
           and
           this
           very
           Work
           not
           a
           little
           commends
           ,
           would
           be
           foolishly
           Vain
           and
           Impertinent
           .
        
         
           I
           hope
           ,
           by
           my
           pouring
           his
           fragrant
           Essences
           ,
           into
           a
           new
           
           Vessel
           ,
           they
           are
           better
           expos'd
           to
           the
           Sense
           of
           my
           Country-men
           ,
           and
           have
           not
           Lost
           much
           of
           their
           genuine
           Odour
           :
           However
           I
           am
           pretty
           well
           assur'd
           ,
           That
           the
           Majesty
           of
           the
           Sense
           ,
           will
           shine
           thro'
           the
           Meanness
           of
           my
           Expression
           ;
           and
           that
           ,
           so
           ,
           whilst
           it
           gathers
           new
           Praises
           to
           its
           Author
           ,
           't
           will
           obtain
           ,
           at
           least
           ,
           a
           Pardon
           for
           me
           .
        
         
           'T
           is
           not
           my
           Design
           ,
           in
           presenting
           you
           with
           a
           Treatise
           of
           this
           Kind
           ,
           either
           to
           Inform
           your
           Mind
           ,
           or
           Reform
           your
           Manners
           ;
           since
           I
           doubt
           not
           ,
           but
           you
           already
           understand
           the
           Rules
           for
           Knowing
           Your-self
           ,
           and
           carefully
           Transcribe
           'em
           into
           Practice
           :
           I
           offer
           it
           to
           you
           as
           a
           Part
           of
           that
           Homage
           ,
           which
           all
           Men
           Owe
           ,
           and
           ,
           those
           
           that
           Know
           you
           ,
           justly
           Pay
           to
           your
           real
           Merit
           ;
           and
           particularly
           as
           a
           Token
           of
           Gratitude
           ,
           to
           that
           Generous
           and
           Friendly
           Temper
           ,
           which
           I
           always
           Admir'd
           ,
           and
           frequently
           Experienc'd
           in
           you
           .
        
         
           As
           you
           have
           hitherto
           ,
           even
           in
           Prosperity
           ,
           freely
           embrac'd
           an
           useful
           Knowledge
           of
           your Self
           ,
           as
           related
           both
           to
           God
           ,
           and
           the
           World
           ,
           surely
           the
           Heavens
           will
           see
           no
           Reason
           to
           Frown
           upon
           you
           ,
           with
           whom
           their
           Smiles
           have
           been
           so
           prevailing
           ,
           and
           that
           they
           never
           may
           ,
           is
           the
           hearty
           Prayer
           of
           ,
        
         
           
             SIR
             ,
          
           
             Your
             most
             Humble
             ,
             and
             Most
             Obedient
             Servant
             ,
             
               T.
               W.
            
             
          
        
      
       
         
         
         
           THE
           TABLE
           Of
           The
           CHAPTERS
           .
        
         
           
             The
             First
             PART
             .
          
           
             
               CHAP.
               I.
            
             WHere
             we
             give
             a
             general
             Idea
             of
             the
             Vileness
             and
             Misery
             of
             Man
             ,
             which
             are
             the
             first
             of
             his
             Qualities
             that
             occur
             to
             our
             Mind
             .
             
               Pag.
               11
            
          
           
             
               ●hap
               .
               II.
            
             Where
             we
             endeavour
             to
             know
             Man
             ,
             by
             considering
             the
             Nature
             and
             Extent
             of
             his
             Duties
             .
             
               Pag.
               24
            
          
           
             
               ●hap
               .
               III.
            
             Where
             we
             continue
             to
             make
             certain
             Reflections
             upon
             the
             Decalogue
             ,
             considering
             it
             as
             an
             Expression
             of
             the
             Law
             of
             Nature
             ,
             accommodated
             to
             the
             State
             of
             the
             Israelites
             .
             
               Pag.
               32
            
          
           
             
               ●hap
               .
               IV.
            
             Where
             we
             shew
             the
             Extent
             of
             the
             Law
             of
             Nature
             ,
             by
             considering
             it
             in
             the
             Gospel
             ,
             and
             with
             Relation
             to
             the
             
               Immortal
               Man.
            
             
               Pag.
               39
            
          
           
             
               ●hap
               .
               V.
            
             Of
             the
             Moral
             Strength
             of
             Man
             ,
             or
             the
             Motives
             which
             he
             finds
             in
             himself
             ,
             to
             determine
             him
             in
             his
             Actions
             .
             
               Pag.
               43
            
          
           
             
             
               Chap.
               VI.
            
             Where
             we
             explain
             ,
             what
             Effect
             the
             sense
             of
             Immortality
             is
             capable
             of
             working
             upon
             our
             Heart
             .
             
               Pag.
               4●
            
          
           
             
               Chap.
               VII
            
             .
             Where
             we
             continue
             to
             shew
             ,
             wha●
             the
             Sense
             of
             our
             Immortality
             can
             work
             upo●
             our
             Heart
             .
             
               Pag.
               6●
            
          
        
         
           
             The
             Second
             PART
             .
          
           
             
               CHAP.
               I.
            
             WHere
             we
             enquire
             after
             the
             Source
             of
             our
             Corruption
             ,
             by
             handling
             the
             first
             of
             our
             Faculties
             which
             is
             the
             Vnderstanding
             .
             
               Pag.
               9●
            
          
           
             
               Chap.
               II.
            
             Where
             we
             continue
             to
             shew
             ,
             that
             th●
             Source
             of
             our
             Corruption
             is
             not
             in
             the
             Vnderstanding
             .
             
               Pag.
               10●
            
          
           
             
               Chap.
               III.
            
             Where
             we
             search
             after
             the
             manner
             how
             the
             Heart
             deceives
             the
             Mind
             .
             
               Pag.
               10●
            
          
           
             
               Chap.
               IV.
            
             Where
             we
             consider
             the
             mutual
             Illu●ons
             ,
             which
             pass
             between
             the
             Heart
             and
             th●
             Mind
             ,
             and
             how
             GOD
             alone
             destroys
             'em
             by
             his
             Grace
             .
             
               Pag.
               11●
            
          
           
             
               Chap.
               V.
            
             Where
             we
             continue
             to
             search
             for
             th●
             Sources
             of
             our
             Corruption
             ,
             by
             considering
             th●
             Motions
             and
             Inclinations
             of
             the
             Heart
             .
             
               Pag.
               12●
            
          
           
             
               Chap.
               VI.
            
             Where
             we
             examine
             the
             Faults
             ●
             Self-love
             .
             
               Pag.
               12●
            
          
           
             
               Chap.
               VII
            
             .
             Where
             we
             shew
             ,
             that
             Self-love
             kindles
             all
             our
             Affections
             ,
             and
             is
             the
             genera●
             Principle
             of
             our
             Motions
             .
             
               Pag.
               13●
            
          
           
             
             
               Chap.
               VIII
            
             .
             Where
             we
             continue
             to
             shew
             ,
             that
             Self-love
             is
             the
             Principle
             of
             our
             Affections
             .
             
               Pag.
               147
            
          
           
             
               Chap.
               IX
            
             .
             Where
             we
             consider
             the
             most
             general
             Inclinations
             of
             Self-love
             ,
             and
             in
             the
             first
             place
             ,
             the
             Desire
             of
             Happiness
             .
             
               Pag.
               166
            
          
           
             
               Chap.
               X.
            
             Where
             we
             consider
             the
             Cheats
             ,
             which
             Self-love
             puts
             upon
             it self
             ,
             to
             correct
             the
             Defects
             ,
             it
             finds
             in
             the
             Happiness
             it
             aims
             at
             .
             
               Pag.
               180
            
          
           
             
               Chap.
               XI
            
             .
             Where
             we
             consider
             the
             general
             Inclinations
             of
             Self-love
             ,
             the
             Second
             whereof
             is
             a
             Desire
             of
             Perfection
             .
             
               Pag.
               193
            
          
           
             
               Chap.
               XII
            
             .
             Where
             we
             treat
             of
             the
             general
             Vices
             which
             flow
             from
             Self-love
             ,
             and
             first
             of
             Pleasure
             .
             
               Pag.
               201
            
          
           
             
               Chap.
               XIII
            
             .
             Where
             we
             continue
             to
             consider
             the
             divers
             Characters
             of
             Pleasure
             .
             
               Pag.
               209
            
          
           
             
               Chap.
               XIV
            
             .
             Where
             we
             treat
             of
             the
             general
             Disorders
             of
             Self
             love
             ,
             and
             particularly
             of
             Pride
             .
             
               Pag.
               221
            
          
           
             
               Chap.
               XV.
            
             Where
             we
             examine
             all
             those
             Irregularities
             ,
             which
             are
             Ingredients
             of
             Pride
             .
             
               Pag.
               227
            
          
           
             
               Chap
               XVI
            
             .
             Where
             we
             consider
             the
             Second
             Irregularity
             of
             Pride
             .
             
               Pag.
               237
            
          
           
             
               Chap.
               XVII
            
             .
             Of
             the
             Third
             Irregularity
             ,
             which
             goes
             to
             make
             up
             Pride
             ,
             which
             is
             Vanity
             .
             
               Pag.
               240
            
          
           
             
               Chap.
               XVIII
            
             .
             Where
             we
             continue
             the
             Characters
             of
             Men's
             Vanity
             .
             
               Pag.
               252
            
          
           
             
               Chap.
               XIX
            
             .
             Of
             the
             Two
             last
             Characters
             of
             Pride
             ,
             which
             are
             Ambition
             ,
             and
             the
             Contempt
             of
             our
             Neighbour
             .
             
               Pag.
               265
            
          
        
      
       
         
         
           BOOKS
           lately
           Printed
           by
           
             Leonard
             Lichfield
          
           ,
           and
           Sold
           by
           
             Henry
             Clements
          
           ,
           John
           Howell
           .
        
         
           A
           Defense
           of
           the
           Christian
           Sabbath
           .
           Part
           the
           First
           .
           In
           Answer
           to
           a
           Treatise
           of
           of
           Mr.
           
             Thomas
             Bampfield
          
           :
           Pleading
           for
           Saturday-Sabbath
           .
           Price
           1
           s.
           The
           2
           Edit
           .
        
         
           A
           Defense
           of
           the
           Christian
           Sabbath
           .
           Part
           the
           Second
           .
           Being
           a
           Rejoinder
           to
           Mr.
           
           Bampfield's
           Reply
           to
           Doctor
           
           Wallis's
           Discourse
           concerning
           the
           Christian
           Sabbath
           .
           Price
           1
           s.
           6
           d.
           Both
           by
           
             John
             Wallis
          
           ,
           D.
           D.
           And
           Professor
           of
           Geometry
           in
           the
           University
           of
           Oxford
           .
        
         
           An
           Essay
           on
           Grief
           :
           With
           the
           Causes
           and
           Remedies
           of
           it
           .
           Price
           bound
           1
           s.
           
        
         
           Poems
           on
           several
           Occasions
           ,
           Originals
           and
           Translations
           .
           Price
           1
           s.
           
        
         
           
             Guilelmi
             Oughtred
          
           Aetonensis
           ,
           Quondam
           Collegii
           Regalis
           in
           Cantabrigia
           Socii
           ,
           Clavis
           Mathematicae
           Denuo
           Limata
           ,
           sive
           potius
           Fabricata
           .
           Cum
           aliis
           quibusdam
           ejusdem
           Commentationibus
           ,
           quae
           in
           sequenti
           paginae
           recensentur
           .
           Editio
           Quinta
           auctior
           &
           emendatior
           .
           Ex
           Recognitione
           D.
           
             Johannis
             Wallis
          
           ,
           S.
           T.
           D.
           Geometriae
           Professoris
           Saviliani
           .
           Octavo
           .
        
      
    
     
       
         
         
           The
           ART
           of
           KNOWING
           ONE-SELF
           :
           Or
           ,
           An
           
             Enquiry
             after
             the
             Sources
          
           OF
           MORALITY
           .
        
         
           
             MORAL
             Philosophy
             ,
             or
             the
             Knowledge
             of
             Manners
             ,
             is
             the
             Art
             of
             regulating
             One's
             Heart
             by
             Vertue
             ,
             and
             of
             rendering
             One-self
             Happy
             by
             Living
             well
             .
          
        
         
           This
           Science
           ,
           which
           the
           Ancients
           call'd
           by
           the
           Name
           of
           Wisdom
           ,
           and
           which
           One
           of
           them
           boasts
           of
           having
           brought
           down
           from
           Heaven
           ,
           hath
           not
           always
           been
           Treated
           of
           ,
           either
           in
           the
           same
           Method
           ,
           or
           with
           the
           same
           Success
           :
           For
           it
           seems
           to
           have
           taken
           the
           Tincture
           of
           the
           different
           Prejudices
           of
           Men
           ,
           which
           every
           Time
           has
           produc'd
           ,
           and
           of
           the
           divers
           States
           ,
           thro'
           which
           their
           Mind
           hath
           passed
           .
        
         
           Paganism
           ,
           in
           general
           ,
           had
           taken
           from
           it
           its
           Force
           ,
           its
           Motives
           ,
           and
           its
           Examples
           .
           'T
           is
           easy
           to
           conceive
           ,
           That
           Men
           did
           not
           find
           
           themselves
           very
           much
           dispo'sd
           to
           Live
           well
           ,
           by
           the
           Motives
           of
           a
           Religion
           ,
           which
           they
           lookt
           upon
           as
           a
           Collection
           of
           Ridiculous
           Dreams
           ,
           and
           a
           prodigious
           Complication
           of
           Fictions
           ,
           that
           were
           Incredible
           even
           to
           the
           grossest
           of
           the
           Vulgar
           .
        
         
           
             Juv.
             S●t
             .
             2.
             
          
           
             Esse
             aliquos
             maneis
             ,
             &
             subterranea
             regna
             ,
          
           
             Et
             contum
             ,
             &
             stygio
             ranas
             in
             gurgite
             nigras
             ,
          
           
             Atque
             una
             trans●re
             vadum
             tot
             millia
             cymba
             ,
          
           
             Nec
             pueri
             credunt
             ,
             nis●
             qui
             nondum
             aere
             lavantur
             .
          
        
         
           The
           Philosophers
           ,
           who
           made
           Profession
           of
           a
           more
           refin'd
           Doctrine
           ,
           have
           nevertheless
           not
           made
           a
           much
           farther
           Progress
           in
           this
           respect
           :
           For
           some
           of
           them
           have
           not
           had
           any
           true
           Idea
           of
           the
           natural
           Dignity
           of
           Man
           ,
           whom
           they
           took
           delight
           to
           confound
           with
           the
           Beasts
           ,
           that
           they
           might
           with
           an
           equal
           freedom
           plunge
           themselves
           without
           scruple
           in
           the
           Ocean
           of
           Pleasure
           :
           Others
           have
           waver'd
           on
           this
           account
           in
           perpetual
           Uncertainties
           ,
           which
           permitted
           them
           not
           to
           establish
           their
           specious
           Precepts
           upon
           very
           certain
           Foundations
           .
        
         
           Even
           the
           Morality
           of
           the
           Stoicks
           ,
           the
           most
           pure
           and
           sublime
           of
           all
           ,
           as
           they
           themselves
           imagin'd
           ,
           hath
           not
           been
           without
           some
           Defect
           :
           
             It
             could
             Elevate
             Man
             ,
             but
             failed
             to
             Humble
             him
             .
          
           One
           may
           say
           of
           all
           these
           Philosophers
           ,
           what
           was
           said
           of
           One
           of
           them
           ,
           who
           despis'd
           the
           Vanity
           of
           the
           Others
           with
           too
           much
           Ostentation
           .
           They
           Trampled
           upon
           Pride
           ,
           with
           a
           yet
           greater
           Pride
           .
           They
           acknow●edg'd
           
           the
           Defects
           of
           Humane
           Nature
           ,
           that
           ●ey
           might
           lay
           hold
           of
           an
           Occasion
           to
           extol
           ●heir
           own
           Wisdom
           that
           had
           freed
           'em
           from
           ●em
           ,
           and
           renouncing
           such
           a
           Life
           as
           other
           ●en
           led
           ,
           they
           dared
           prefer
           themselves
           be●●re
           the
           Greatest
           of
           their
           Gods.
           
        
         
           The
           Morality
           which
           springs
           from
           the
           
           Old
           ●nd
           
             New
             Testament
          
           hath
           Characters
           alto●ether
           opposite
           to
           those
           we
           have
           just
           now
           ●emark'd
           :
           It
           hath
           certain
           Principles
           ;
           it
           fol●●ws
           the
           Light
           of
           Truth
           ;
           it
           is
           supported
           by
           ●ost
           powerful
           Motives
           ,
           and
           most
           perfect
           Ex●mples
           ;
           it
           considers
           Man
           as
           coming
           from
           ●OD
           ,
           returning
           to
           GOD
           ,
           and
           having
           no
           ●ss
           than
           an
           Eterni●y
           in
           view
           :
           It
           lifts
           up
           ●an
           abased
           by
           his
           Passions
           ,
           vilified
           by
           Su●erstition
           ,
           and
           degraded
           by
           the
           Infamy
           of
           his
           ●pplications
           ;
           and
           which
           is
           admirable
           ,
           it
           ●ises
           him
           in
           such
           a
           manner
           as
           not
           to
           puff
           ●m
           up
           with
           Pride
           ,
           and
           humbles
           him
           so
           as
           ●
           make
           him
           lose
           nothing
           of
           his
           proper
           Dig●●ty
           :
           It
           divests
           him
           of
           his
           Pride
           ,
           by
           com●unicating
           to
           him
           real
           Glory
           ,
           and
           raises
           his
           ●xcellency
           in
           forming
           his
           Humility
           by
           this
           ●ivine
           Commerce
           of
           our
           Souls
           with
           GOD
           ,
           ●hich
           Religion
           acquainted
           us
           with
           ,
           in
           ●hich
           GOD
           descends
           quite
           to
           our
           lower
           ●egion
           ,
           without
           losing
           any
           thing
           of
           His
           ●randeur
           ,
           and
           we
           mount
           up
           to
           GOD
           with●t
           remitting
           any
           thing
           of
           that
           Abasement
           ●hich
           we
           owe
           to
           his
           Presence
           .
        
         
         
           This
           Science
           ,
           which
           not
           only
           teaches
           us
           ▪
           to
           Live
           well
           ,
           but
           also
           to
           obtain
           an
           Eternity
           of
           Happiness
           by
           Living
           well
           ,
           is
           so
           Important
           a
           part
           of
           Religion
           ,
           that
           GOD
           was
           not
           willing
           it
           should
           be
           in
           our
           Power
           to
           pretend
           the
           Ignorance
           of
           it
           .
           And
           whereas
           we
           have
           no
           other
           means
           of
           attaining
           to
           the
           Knowledge
           of
           most
           things
           ,
           but
           either
           by
           
             Reason
             ,
             Sense
          
           or
           Faith
           ,
           He
           was
           willing
           that
           the
           Morality
           of
           His
           Gospel
           should
           be
           known
           after
           all
           these
           ways
           :
           Faith
           makes
           us
           embrace
           it
           because
           
             Jesus
             Christ
          
           and
           the
           Apostles
           have
           taught
           and
           practis'd
           it
           ;
           the
           inward
           Sense
           o●
           Conscience
           makes
           us
           approve
           of
           it
           ,
           because
           ●
           satisfies
           ,
           raises
           and
           comforts
           us
           :
           Reason
           a●
           last
           gives
           its
           Suffrage
           unto
           it
           ,
           because
           it
           contains
           nothing
           but
           what
           is
           Comformable
           to
           the
           Maxims
           of
           good
           Sense
           ,
           whether
           in
           the
           Principles
           whereupon
           it
           is
           established
           ,
           or
           in
           the
           Rules
           which
           it
           prescribes
           unto
           us
           .
        
         
           GOD
           goes
           almost
           the
           same
           way
           to
           Work
           when
           the
           Soul
           is
           to
           be
           Nourished
           ,
           as
           he
           doti●
           when
           the
           Nourishment
           of
           the
           Body
           is
           performed
           .
           He
           doth
           not
           only
           give
           us
           a
           Facult●
           of
           Reasoning
           ,
           to
           provide
           for
           the
           Subsistenc●
           of
           the
           latter
           :
           For
           altho'
           this
           Rational
           Faculty
           be
           necessary
           ,
           yet
           't
           is
           not
           sufficient
           t●
           determine
           us
           to
           take
           the
           Aliments
           ,
           that
           a●
           design'd
           for
           our
           Preservation
           ,
           in
           such
           a
           Regularity
           as
           is
           requisite
           to
           make
           them
           produc●
           their
           Effect
           .
           He
           thought
           good
           to
           add
           the
           Faculty
           of
           Sense
           ,
           whereby
           we
           perceive
           the●●
           
           Aliments
           to
           be
           agreeable
           ;
           and
           the
           Faith
           we
           ●ave
           in
           those
           who
           fed
           us
           with
           'em
           before
           ●e
           were
           capable
           of
           making
           an
           Enquiry
           into
           ●m
           our selves
           .
           For
           the
           Author
           of
           Nature
           ,
           who
           knew
           how
           inconvenient
           it
           was
           to
           send
           Men
           to
           Eat
           and
           Drink
           ,
           so
           as
           that
           they
           ●ould
           have
           known
           by
           Reasoning
           how
           the
           ●liments
           are
           changed
           into
           Chyle
           ,
           the
           Chyle
           ●nto
           Blood
           ,
           the
           Blood
           into
           Flesh
           ,
           Bone
           ,
           
             &
             c.
          
           ●nd
           how
           the
           Effluxes
           and
           Wastings
           of
           Cor●oreal
           Nature
           ,
           which
           are
           caused
           by
           Tran●piration
           ,
           are
           repair'd
           by
           Nourishment
           ,
           ●●ought
           fit
           to
           engage
           Men
           to
           take
           their
           Food
           ●y
           a
           more
           Compendious
           way
           ,
           which
           is
           that
           ●f
           Sense
           ;
           whereunto
           may
           be
           added
           the
           ●aith
           they
           have
           in
           their
           Parents
           ,
           the
           Imita●●on
           of
           whom
           ,
           is
           to
           them
           a
           Natural
           Reason
           ,
           ●hich
           saves
           them
           the
           Discussion
           ,
           and
           par●●cular
           Enquiry
           .
        
         
           It
           may
           likewise
           be
           said
           ,
           That
           were
           it
           ne●●ssary
           for
           Man
           to
           know
           ,
           by
           Reason
           ,
           the
           ●●mortality
           of
           his
           Soul
           ,
           his
           End
           ,
           and
           his
           Du●●es
           ,
           which
           are
           the
           most
           general
           Principles
           〈◊〉
           Morality
           ,
           in
           order
           to
           capacitate
           himself
           ●r
           the
           Performance
           of
           the
           Duties
           it
           enjoins
           ,
           would
           be
           requisite
           he
           should
           be
           a
           Philoso●●er
           before
           he
           can
           be
           an
           honest
           Man.
           GOD
           ,
           ●ho
           is
           the
           Author
           of
           Religion
           ,
           as
           well
           as
           of
           ●ature
           ,
           hath
           therefore
           abridg'd
           and
           shorten'd
           ●r
           way
           in
           this
           respect
           ,
           by
           Exhibiting
           to
           us
           ,
           ●ro
           '
           Faith
           ,
           the
           Principal
           Truths
           of
           Mo●●lity
           ,
           and
           by
           giving
           us
           a
           Tast
           of
           them
           thro'
           
           Channel
           of
           Sense
           :
           For
           the
           Faith
           we
           have
           in
           
             Jesus
             Christ
          
           tells
           us
           ,
           that
           we
           ought
           to
           be
           Conformable
           unto
           him
           in
           time
           ,
           in
           order
           to
           partake
           of
           his
           Glory
           in
           Eternity
           ;
           and
           Conscience
           makes
           us
           perceive
           ,
           in
           the
           Piety
           which
           it
           prescribes
           unto
           us
           ,
           an
           agreeable
           Feeling
           ,
           and
           a
           Divine
           Tast
           ,
           which
           engages
           us
           to
           practice
           it
           .
        
         
           But
           as
           Reason
           is
           not
           useless
           to
           the
           Conservation
           of
           the
           Body
           in
           Nature
           ,
           neither
           is
           it
           so
           to
           the
           Sanctification
           of
           the
           Soul
           in
           Religion
           ;
           it
           supports
           Faith
           ,
           and
           confirms
           Sense
           .
        
         
           They
           who
           desire
           to
           know
           Morality
           by
           Faith
           ,
           need
           but
           read
           the
           Gospel
           :
           They
           who
           desire
           to
           know
           it
           by
           inward
           Sense
           ,
           need
           but
           search
           for
           it
           in
           their
           own
           Hearts
           ,
           with
           the
           help
           of
           Revelation
           ,
           which
           GOD
           directs
           them
           unto
           ;
           and
           the
           Conjunction
           of
           these
           Two
           Methods
           will
           not
           fail
           to
           furnish
           them
           with
           all
           the
           Principles
           of
           the
           Science
           of
           Living
           well
           .
        
         
           But
           't
           is
           to
           he
           hop'd
           ,
           That
           no
           One
           will
           blame
           our
           Design
           in
           this
           Writing
           ,
           of
           Conducting
           Men
           by
           Reason
           ,
           as
           far
           as
           it
           shall
           be
           possible
           towards
           that
           End
           ,
           whereunto
           Religion
           conducts
           us
           by
           Faith
           ,
           and
           Conscience
           leads
           us
           by
           Sense
           .
           Reason
           ,
           as
           well
           as
           Faith
           and
           Conscience
           ,
           is
           a
           Gift
           which
           GOD
           hath
           bestow'd
           upon
           us
           :
           Its
           Lights
           do
           assuredly
           proceed
           from
           the
           Father
           of
           Lights
           ,
           the
           Author
           of
           every
           excellent
           Gift
           ;
           and
           I
           know
           not
           what
           better
           use
           we
           can
           make
           of
           our
           
           Mind
           ,
           then
           by
           employing
           it
           in
           the
           Consideration
           of
           what
           is
           of
           greatest
           Importance
           and
           Concernment
           to
           us
           .
        
         
           This
           Study
           is
           none
           of
           the
           shortest
           ,
           in
           order
           to
           the
           pure
           Learning
           of
           these
           Duties
           ;
           but
           it
           is
           extreamly
           proper
           to
           nourish
           the
           Gratitude
           ,
           which
           we
           ought
           to
           bear
           to
           the
           Author
           of
           our
           Being
           ;
           to
           confirm
           the
           Faith
           we
           have
           in
           
             Jesus
             Christ
          
           ,
           and
           to
           remove
           from
           the
           Incredulous
           this
           haughty
           Prejudice
           ,
           That
           our
           Morality
           is
           calculated
           only
           for
           such
           Persons
           as
           have
           not
           Wit
           enough
           to
           avoid
           Deception
           :
           And
           lastly
           ,
           To
           elevate
           our
           Mind
           and
           Heart
           ,
           by
           shewing
           us
           the
           Ways
           of
           GOD
           ,
           in
           the
           Inclinations
           of
           Men
           ,
           and
           the
           Duties
           of
           Man
           in
           the
           the
           Ways
           of
           GOD.
           
        
         
           We
           shall
           see
           ,
           thro'
           this
           Meditation
           ,
           the
           Divine
           Relations
           that
           are
           between
           Nature
           and
           the
           Gospel
           ;
           and
           that
           Reason
           leads
           us
           to
           the
           Confines
           of
           Religion
           .
           We
           shall
           learn
           ,
           that
           Natural
           Light
           ,
           when
           it
           is
           pure
           and
           exempted
           from
           Prejudices
           ,
           doth
           of
           it self
           conduct
           us
           to
           the
           most
           sublime
           Duties
           of
           Man
           ,
           and
           represent
           unto
           us
           his
           lofty
           Destinies
           ,
           and
           the
           Glory
           of
           his
           Condition
           .
        
         
           We
           shall
           endeavour
           to
           say
           Nothing
           but
           what
           relates
           to
           the
           Principles
           of
           our
           Faith
           ,
           which
           we
           will
           evince
           to
           be
           the
           same
           with
           those
           of
           Nature
           ,
           as
           far
           as
           they
           concern
           the
           Knowledge
           of
           Manners
           ;
           and
           if
           we
           be
           oblig'd
           at
           first
           to
           insist
           upon
           abstract
           Truths
           ,
           we
           shall
           do
           this
           no
           farther
           than
           as
           they
           conduct
           
           us
           to
           sensible
           Truths
           .
           In
           a
           word
           ,
           We
           will
           search
           not
           only
           after
           Truth
           ,
           but
           also
           for
           Advantage
           and
           Profit
           in
           our
           Discoveries
           ,
           remembring
           the
           Design
           of
           the
           Science
           which
           we
           treat
           of
           .
        
         
           Indeed
           Morality
           being
           to
           our
           Soul
           the
           same
           that
           Physick
           is
           to
           our
           Body
           ,
           and
           having
           for
           its
           End
           and
           Scope
           the
           curing
           us
           of
           our
           spiritual
           Maladies
           ,
           it
           must
           apply
           it self
           principally
           unto
           Two
           Things
           :
           First
           ,
           to
           know
           the
           Evil
           ,
           and
           afterwards
           to
           search
           for
           Remedies
           that
           may
           effect
           the
           Cure.
           These
           two
           Designs
           do
           divide
           Morality
           ,
           but
           they
           are
           too
           vast
           ,
           and
           would
           lead
           us
           too
           far
           ,
           wherefore
           we
           confine
           our selves
           to
           the
           former
           ,
           waiting
           till
           Providence
           put
           us
           in
           a
           way
           to
           handle
           the
           other
           .
        
         
           We
           do
           here
           search
           for
           the
           Knowledge
           of
           Man
           ,
           but
           not
           as
           
             Physick
             ,
             Anatomy
             ,
             Metaphysick
             ,
             Logick
             ,
             Medicine
             ,
          
           which
           consider
           him
           as
           a
           Corporeal
           Being
           ,
           or
           simply
           as
           a
           Spiritual
           Substance
           ,
           as
           an
           Animal
           ,
           or
           as
           a
           reasonable
           Animal
           .
           We
           shall
           consider
           him
           only
           as
           a
           Creature
           capable
           of
           Vertue
           and
           Happiness
           ,
           and
           which
           finds
           it self
           in
           a
           State
           of
           Corruption
           and
           Misery
           .
           Not
           but
           this
           respect
           under
           which
           Morality
           obliges
           us
           to
           consider
           our selves
           ,
           engages
           us
           to
           borrow
           from
           some
           of
           these
           other
           Sciences
           ,
           certain
           Principles
           ,
           which
           we
           shall
           take
           from
           what
           is
           most
           evident
           in
           them
           .
           For
           in
           order
           to
           have
           a
           perfect
           Knowledge
           of
           the
           Corruption
           and
           Misery
           
           of
           Man
           ,
           't
           is
           necessarily
           requisite
           we
           should
           have
           some
           Knowledge
           of
           his
           Nature
           ,
           his
           End
           and
           his
           Excellence
           .
           But
           if
           what
           we
           have
           to
           say
           on
           this
           subject
           ,
           seem
           in
           some
           places
           somewhat
           Abstract
           ,
           above
           the
           ordinary
           Capacity
           of
           Men
           ,
           it
           ought
           to
           be
           remember'd
           ,
           that
           we
           treat
           of
           the
           Sources
           of
           Morality
           ;
           and
           if
           it
           be
           perceived
           that
           we
           do
           not
           always
           accomodate
           our selves
           to
           vulgar
           Opinions
           ,
           it
           must
           be
           consider'd
           ,
           that
           this
           is
           not
           a
           fit
           place
           for
           respecting
           Prejudices
           ,
           since
           we
           write
           meerly
           to
           disentangle
           the
           Confusion
           of
           our
           Idea's
           ,
           and
           to
           justify
           by
           Reason
           that
           which
           we
           perceive
           by
           Sense
           .
        
         
           This
           Work
           must
           therefore
           be
           divided
           into
           Two
           Parts
           .
           In
           the
           First
           ,
           We
           will
           shew
           what
           Man
           is
           ,
           to
           what
           is
           Obliged
           ,
           and
           for
           what
           he
           is
           Able
           ;
           that
           is
           to
           say
           ,
           We
           will
           treat
           of
           his
           Nature
           ,
           his
           Perfections
           ,
           his
           End
           ,
           his
           Duties
           and
           natural
           Obligations
           ,
           his
           Strength
           ,
           Motives
           and
           Objects
           ,
           that
           may
           principally
           determine
           him
           in
           his
           Actions
           .
        
         
           In
           the
           Second
           ,
           We
           shall
           treat
           of
           his
           Irregularities
           in
           general
           and
           particular
           ,
           we
           shall
           search
           for
           the
           Original
           of
           his
           Corruption
           ,
           we
           shall
           consider
           the
           Rivulets
           flowing
           thence
           ,
           we
           shall
           view
           the
           Force
           of
           his
           Applications
           ,
           the
           Extent
           of
           his
           Passions
           ,
           the
           Principle
           of
           his
           Vices
           ,
           and
           all
           along
           we
           shall
           shew
           the
           Rule
           ,
           in
           order
           to
           make
           known
           the
           Irregularities
           ;
           and
           we
           will
           
           justify
           the
           Greatness
           of
           our
           Fall
           ,
           by
           shewing
           the
           Degree
           of
           our
           Rise
           and
           Elevation
           .
        
         
           May
           GOD
           ,
           who
           is
           the
           Master
           of
           Minds
           ,
           purify
           mine
           by
           his
           Grace
           ,
           to
           the
           end
           ,
           That
           I
           may
           say
           nothing
           but
           what
           refers
           to
           his
           Glory
           ,
           and
           is
           conformable
           to
           the
           Holy
           and
           Eternal
           Truths
           of
           his
           Gospel
           .
           Amen
           .
        
         
           
           
             The
             FIRST
             PART
             .
             Wherein
             we
             Treat
             of
             the
             Nature
             of
             MAN
             ,
             of
             his
             End
             ,
             his
             Perfections
             ,
             his
             Duties
             ,
             and
             his
             Strength
             .
          
           
             
               CHAP.
               I.
               
                 Wherein
                 we
                 give
                 a
                 General
                 Idea
                 of
                 the
                 Vileness
                 and
                 Misery
                 of
                 Man
                 ,
                 which
                 are
                 the
                 First
                 of
                 his
                 Qualities
                 that
                 occur
                 to
                 our
                 Mind
                 .
              
            
             
               IT
               is
               certain
               ,
               That
               Man
               seems
               to
               be
               a
               very
               inconsiderable
               Being
               ,
               when
               we
               judge
               of
               him
               thro'
               the
               Prejudices
               of
               the
               Senses
               :
               We
               are
               not
               far
               from
               finding
               him
               uncapable
               of
               Vertue
               ,
               when
               we
               consider
               his
               Vileness
               ;
               and
               uncapable
               of
               Happiness
               ,
               when
               we
               reflect
               upon
               his
               Misery
               .
            
             
               The
               Smallness
               of
               his
               Body
               is
               the
               first
               that
               occurs
               to
               the
               Eyes
               ;
               the
               Scripture
               dedenotes
               it
               ,
               by
               telling
               us
               ,
               
                 That
                 Man
                 has
                 his
                 Foundation
                 in
                 the
                 Dust
                 ,
                 That
                 he
                 dwelleth
                 in
                 a
                 Tabernacle
                 of
                 Clay
                 ,
              
               and
               
                 That
                 he
                 is
                 consumed
                 at
                 the
                 meeting
                 of
                 a
                 Worm
                 :
              
               And
               Nature
               
               moreover
               so
               clearly
               represents
               it
               to
               our
               Understanding
               ,
               that
               't
               is
               impossible
               for
               our
               Pride
               to
               contest
               or
               dispute
               it
               .
               'T
               is
               true
               ,
               That
               as
               we
               are
               accustom'd
               to
               measure
               every
               thing
               with
               Relation
               to
               Our Selves
               ,
               we
               use
               to
               look
               upon
               our selves
               as
               the
               Center
               of
               Perfection
               ,
               and
               to
               think
               the
               Bodies
               that
               surround
               us
               ,
               either
               too
               great
               ,
               or
               too
               little
               ,
               according
               as
               they
               are
               more
               or
               less
               proportion'd
               to
               the
               Bulk
               of
               our
               own
               :
               But
               you
               need
               but
               only
               change
               your
               State
               ,
               and
               view
               things
               with
               other
               Eyes
               than
               your
               own
               ;
               or
               consider
               them
               in
               a
               sense
               of
               Opposition
               ,
               in
               order
               to
               disabuse
               your self
               on
               this
               account
               .
               Go
               up
               a
               Mountain
               ,
               and
               tell
               how
               big
               those
               Men
               appear
               who
               stand
               in
               the
               Vallies
               beneath
               .
               Suppose
               the
               
                 Heavenly
                 Bodies
              
               were
               Animated
               with
               such
               a
               Mind
               as
               yours
               ,
               and
               that
               they
               had
               Eyes
               to
               look
               upon
               you
               ;
               pray
               what
               would
               your
               Body
               seem
               to
               them
               :
               Or
               compare
               the
               Dimensions
               of
               this
               Body
               to
               these
               vast
               Spheres
               ,
               wherewith
               you
               are
               environ'd
               ,
               with
               these
               moveable
               and
               luminous
               Worlds
               ,
               which
               the
               Hand
               of
               the
               Creator
               seems
               to
               have
               planted
               round
               about
               you
               ,
               to
               convince
               you
               more
               throughly
               of
               the
               Smallness
               of
               this
               Tabernacle
               of
               Flesh
               which
               you
               inhabit
               .
               The
               Infirmity
               of
               Man
               is
               proportion'd
               to
               his
               Smallness
               ,
               and
               his
               Meanness
               to
               his
               Infirmity
               ;
               and
               the
               one
               ,
               and
               the
               other
               ,
               was
               in
               the
               Mind
               of
               the
               Prophet
               ,
               when
               he
               cry'd
               out
               ,
               speaking
               to
               GOD
               ,
               
                 Wilt
                 thou
                 shew
                 thy
                 Strength
                 against
                 a
                 Leaf
                 which
                 
                 the
                 Wind
                 carries
                 away
                 :
              
               Or
               ,
               in
               the
               Mind
               of
               the
               Psalmist
               ,
               when
               he
               said
               ,
               by
               a
               kind
               of
               Hyperbole
               ,
               fraught
               with
               Sense
               and
               Truth
               ,
               
                 That
                 if
                 Man
                 should
                 be
                 weighed
                 with
                 Nothing
                 ,
                 we
                 should
                 find
                 that
                 Nothing
                 would
                 turn
                 the
                 Scale
                 .
              
            
             
               We
               may
               indeed
               say
               ,
               That
               Nothing
               does
               encompass
               Man
               on
               every
               side
               :
               By
               the
               Time
               past
               he
               is
               no
               more
               ,
               by
               the
               future
               he
               does
               not
               yet
               Exist
               ,
               by
               the
               present
               he
               partly
               is
               ,
               and
               partly
               is
               not
               .
               In
               vain
               does
               he
               endeavour
               to
               fix
               the
               past
               by
               Memory
               ,
               and
               to
               anticipate
               the
               future
               by
               Hope
               ,
               that
               he
               may
               stretch
               the
               present
               to
               a
               greater
               length
               .
               He
               's
               a
               Flower
               that
               springs
               in
               the
               Morning
               ,
               spreads
               at
               Noon
               ,
               and
               withers
               in
               the
               Evening
               .
               Man
               ,
               consider'd
               in
               his
               various
               States
               ,
               is
               a
               Creature
               constantly
               Miserable
               ;
               Who
               ,
               as
               an
               Ancient
               very
               well
               says
               ,
               
                 Meets
                 with
                 Sin
                 in
                 his
                 Conception
                 ,
                 Labour
                 in
                 his
                 Birth
                 ,
                 Pain
                 in
                 in
                 his
                 Life
                 ,
                 and
                 Despair
                 of
                 an
                 inevitable
                 Necessity
                 in
                 his
                 Death
                 .
              
            
             
               All
               his
               Ages
               bring
               him
               some
               Infirmity
               ,
               or
               some
               particular
               Misery
               :
               Infancy
               is
               meerly
               an
               Oblivion
               and
               Ignorance
               of
               One self
               ;
               Youth
               a
               durable
               Passion
               ,
               a
               long
               Madness
               ;
               and
               Old
               Age
               nothing
               but
               a
               Death
               ,
               languishing
               under
               the
               Appearances
               of
               Life
               ,
               with
               so
               great
               a
               Troop
               of
               Infirmities
               is
               it
               attended
               .
            
             
               There
               are
               few
               things
               round
               about
               him
               but
               what
               do
               put
               him
               in
               Mind
               of
               his
               End
               ,
               he
               
               discovers
               the
               Principles
               of
               his
               Death
               ,
               which
               he
               dreads
               above
               all
               things
               ,
               both
               in
               the
               Air
               which
               he
               breaths
               ,
               in
               the
               Aliments
               which
               he
               receives
               ,
               and
               in
               the
               Sources
               of
               his
               Life
               ,
               which
               consumes
               and
               gnaws
               away
               its
               own
               Bowels
               :
               And
               such
               is
               his
               Fate
               ,
               that
               after
               having
               shun'd
               the
               greatest
               Dangers
               ,
               Fires
               ,
               Shipwracks
               ,
               and
               Diseases
               ,
               he
               at
               last
               finds
               all
               these
               pretended
               Deliverances
               terminated
               by
               Death
               .
               His
               Body
               is
               the
               Center
               of
               Infirmities
               ,
               his
               Mind
               is
               fill'd
               with
               Errors
               ,
               and
               his
               Heart
               with
               irregular
               Affections
               :
               He
               suffers
               both
               by
               the
               Consideration
               of
               what
               is
               past
               ,
               which
               is
               Irrevocable
               ;
               and
               of
               the
               future
               ,
               which
               is
               Inevitable
               .
               In
               vain
               does
               he
               desire
               to
               stay
               himself
               a
               while
               ,
               that
               he
               may
               have
               leisure
               to
               Tast
               some
               Pleasures
               which
               present
               themselves
               in
               his
               Way
               :
               Time
               is
               like
               a
               Whirl-pool
               ,
               which
               carries
               him
               away
               ,
               inexorable
               to
               his
               Regrets
               and
               Complaints
               .
               When
               we
               are
               alone
               we
               cannot
               endure
               the
               View
               of
               our selves
               ,
               and
               of
               the
               Necessity
               that
               is
               imposed
               upon
               the
               Pleasures
               of
               the
               World
               ,
               of
               passing
               away
               in
               a
               Moment
               .
               United
               with
               others
               in
               Society
               ,
               we
               do
               but
               multiply
               our Selves
               ,
               as
               I
               may
               so
               say
               ,
               into
               other
               selves
               ,
               in
               order
               to
               a
               greater
               Participation
               of
               the
               common
               Misery
               of
               Mankind
               .
            
             
               'T
               is
               a
               very
               grievous
               thing
               to
               a
               Creature
               that
               loves
               it self
               so
               well
               ,
               to
               behold
               it self
               continually
               Dying
               ,
               and
               to
               perceive
               Life
               no
               more
               than
               proportionably
               as
               it
               loseth
               it
               .
               Infancy
               
               is
               Dead
               to
               make
               way
               for
               Youth
               ,
               Youth
               for
               Ripeness
               of
               Years
               ,
               Ripeness
               of
               Years
               for
               Advanc'd
               Age
               ;
               and
               this
               latter
               for
               extream
               Old
               Age
               :
               We
               are
               Dead
               in
               respect
               of
               those
               many
               well-belov'd
               Persons
               whom
               we
               have
               lost
               ,
               and
               in
               respect
               of
               many
               Pleasures
               and
               Advantages
               ,
               which
               following
               the
               Fate
               of
               the
               World
               ,
               are
               consum'd
               away
               by
               their
               own
               proper
               Use
               ,
               no
               Relick
               thereof
               remaining
               unto
               us
               ,
               but
               only
               a
               slight
               Remembrance
               ,
               which
               is
               uncapable
               of
               yielding
               us
               any
               Satisfaction
               ,
               and
               is
               very
               proper
               to
               vex
               and
               torment
               us
               .
            
             
               Suppose
               the
               Life
               of
               Man
               were
               very
               long
               and
               durable
               ,
               yet
               the
               appendant
               Happiness
               of
               it
               would
               be
               inconsiderable
               ;
               and
               were
               the
               Felicity
               ,
               which
               we
               meet
               with
               here
               in
               these
               lower
               Regions
               ,
               as
               full
               as
               it
               is
               Defective
               ,
               yet
               't
               would
               be
               very
               insignificant
               ,
               seeing
               it
               must
               be
               cut
               off
               at
               last
               by
               the
               fatal
               Sword
               of
               Death
               .
               What
               then
               will
               this
               be
               ,
               when
               we
               are
               convinced
               of
               the
               Deceitfulness
               of
               these
               Advantages
               ,
               and
               of
               the
               shortness
               of
               Life
               ,
               which
               is
               such
               ,
               that
               to
               speak
               the
               down-right
               Truth
               ,
               'T
               is
               hardly
               long
               enough
               to
               give
               us
               time
               to
               regulate
               our
               Affairs
               ,
               to
               take
               leave
               of
               one
               another
               ,
               and
               in
               a
               fit
               manner
               to
               make
               our
               Will
               ?
            
             
               Man
               ,
               who
               is
               naturally
               convinc'd
               ,
               of
               these
               Truths
               ,
               enquires
               after
               Means
               of
               solacing
               himself
               at
               these
               Calamities
               ,
               to
               which
               the
               Quality
               of
               Man
               exposes
               him
               ;
               therefore
               he
               avoids
               the
               Representation
               of
               himself
               ,
               to
               his
               own
               View
               ,
               and
               the
               putting
               himself
               forward
               
               under
               this
               Quality
               .
               He
               would
               fain
               be
               look'd
               upon
               only
               as
               a
               Being
               invested
               with
               certain
               external
               Advantages
               ,
               which
               make
               the
               difference
               of
               Conditions
               ,
               and
               the
               distinction
               of
               Persons
               :
               But
               if
               there
               be
               so
               much
               Dignity
               in
               Man
               ,
               as
               Religion
               represents
               to
               us
               ,
               there
               would
               be
               a
               Thousand
               times
               greater
               Grounds
               for
               Valuing
               himself
               upon
               the
               Qualities
               which
               we
               have
               in
               common
               ,
               than
               upon
               those
               which
               characterise
               and
               distinguish
               us
               .
               And
               if
               ,
               on
               the
               contrary
               ,
               the
               Possession
               of
               these
               external
               Advantages
               were
               so
               Honourable
               as
               the
               World
               would
               make
               us
               believe
               ,
               Man
               in
               himself
               must
               needs
               be
               a
               very
               trivial
               and
               inconsiderable
               Being
               ;
               which
               we
               cannot
               think
               without
               betraying
               not
               only
               the
               Honour
               of
               our
               Nature
               ,
               but
               also
               the
               Sentiments
               of
               our
               Vanity
               .
            
             
               Methinks
               we
               may
               give
               this
               Definition
               of
               the
               Worldling
               ,
               who
               to
               cure
               or
               comfort
               himself
               at
               his
               Poverty
               and
               natural
               Misery
               ,
               loves
               to
               cloath
               himself
               with
               Imaginary
               Goods
               :
               
                 A
                 Phantome
                 that
                 walks
                 among
                 such
                 things
                 as
                 have
                 only
                 an
                 Appearance
                 .
              
               I
               call
               a
               Phantome
               ,
               not
               the
               
                 Man
                 of
                 Nature
              
               ,
               compounded
               of
               a
               Body
               and
               Soul
               ,
               which
               GOD
               hath
               framed
               ,
               but
               the
               
                 Man
                 of
                 Concupiscence
              
               ,
               compounded
               of
               the
               Dreams
               and
               Fictions
               of
               Self-love
               .
               I
               call
               the
               Things
               which
               have
               only
               an
               Appearance
               (
               and
               this
               after
               the
               Psalmist
               )
               the
               Advantages
               which
               the
               World
               seeketh
               after
               with
               so
               great
               Passion
               and
               Ardour
               ,
               these
               
               great
               Vacuities
               taken
               up
               with
               our
               own
               Vanity
               ,
               or
               rather
               these
               great
               Nothings
               ,
               which
               occupy
               so
               great
               a
               space
               in
               our
               extravagant
               Imagination
               .
            
             
               When
               we
               endeavour
               to
               Annihilate
               and
               Destroy
               this
               Phantome
               of
               Pride
               and
               Concupiscence
               ,
               which
               we
               discover'd
               in
               Man
               ,
               't
               is
               not
               our
               Design
               to
               subscribe
               to
               the
               Eternal
               Arrest
               of
               our
               Misery
               and
               Vileness
               .
            
             
               Let
               us
               make
               a
               deep
               Search
               into
               these
               Appearances
               ,
               which
               seem'd
               at
               first
               so
               sad
               and
               dismal
               ,
               and
               we
               shall
               find
               some
               Reason
               to
               comfort
               our selves
               :
               but
               in
               order
               to
               discover
               that
               which
               we
               desire
               ,
               we
               must
               search
               for
               Man
               in
               Man
               ,
               and
               not
               in
               these
               external
               Differences
               which
               Concupiscence
               seeketh
               after
               with
               such
               a
               passionate
               Desire
               :
               For
               it
               is
               not
               the
               design
               of
               GOD
               to
               raise
               one
               Man
               ,
               or
               a
               certain
               Order
               of
               Men
               ,
               to
               a
               proper
               and
               particular
               Happiness
               .
               Concupiscence
               deceives
               in
               the
               very
               first
               Step
               it
               makes
               you
               take
               in
               your
               Search
               of
               the
               Supream
               Good.
               You
               enquire
               after
               a
               particular
               Happiness
               ,
               a
               distinguished
               Glory
               ,
               so
               much
               the
               worse
               for
               you
               if
               you
               chance
               to
               find
               it
               ,
               since
               the
               true
               Good
               whereunto
               you
               ought
               to
               Aspire
               ,
               is
               a
               common
               Felicity
               which
               should
               be
               participated
               by
               an
               Infinity
               of
               Creatures
               ,
               that
               ought
               to
               make
               up
               the
               Family
               of
               GOD.
               
            
             
               Having
               consider'd
               the
               
                 Man
                 of
                 Concupiscence
              
               ,
               who
               made
               himself
               ,
               let
               us
               now
               con-consider
               the
               
                 Man
                 of
                 Nature
              
               ,
               who
               is
               the
               
               Work
               of
               the
               Creatour
               ,
               and
               to
               that
               end
               take
               a
               Survey
               of
               the
               Faculties
               of
               his
               Soul.
               
            
             
               We
               shall
               not
               insist
               upon
               the
               Faculty
               of
               Imagination
               ,
               which
               ,
               properly
               speaking
               ,
               is
               nothing
               but
               a
               Collection
               of
               weak
               Sensations
               ,
               that
               do
               still
               subsist
               in
               our
               Soul
               ,
               by
               occasion
               of
               the
               Traces
               which
               outward
               Objects
               left
               in
               our
               Brain
               :
               A
               Collection
               ,
               I
               say
               ,
               of
               Sensations
               ,
               which
               the
               Soul
               disposes
               and
               afterwards
               makes
               use
               of
               in
               the
               Perception
               of
               other
               Objects
               .
            
             
               But
               we
               cannot
               sufficiently
               admire
               this
               Intellect
               of
               Man
               ,
               which
               rectifies
               the
               Senses
               ,
               corrects
               the
               Fancy
               ,
               purifies
               and
               enlarges
               Bodily
               Perceptions
               ,
               which
               unites
               together
               various
               Ideas
               in
               the
               Judgment
               it
               frames
               of
               Things
               ,
               and
               various
               Judgments
               in
               Discourse
               ;
               which
               weighs
               ,
               compares
               ,
               examines
               ,
               enquires
               ,
               and
               by
               the
               Relation
               it
               finds
               between
               Things
               ,
               makes
               the
               Dependance
               of
               
                 Arts
                 ,
                 Sciences
                 ,
                 Governments
              
               ,
               and
               produces
               all
               the
               Wonders
               of
               reasonable
               Society
               .
            
             
               Is
               it
               not
               a
               piece
               of
               Extravagance
               to
               say
               that
               this
               Intellect
               hath
               for
               its
               Principle
               a
               natural
               Motion
               ,
               that
               it
               is
               nothing
               but
               a
               meer
               Congeries
               of
               Atomes
               ,
               which
               agitated
               after
               a
               certain
               manner
               ,
               obtain
               a
               new
               Situation
               ?
               Does
               any
               Man
               clearly
               conceive
               that
               an
               Atom
               without
               going
               beyond
               the
               Confines
               of
               the
               Body
               ,
               runs
               thro'
               the
               Earth
               and
               Heavens
               in
               a
               moment
               ,
               that
               it
               goes
               every
               where
               without
               being
               moved
               ,
               in
               a
               more
               noble
               and
               wonderful
               
               manner
               than
               if
               it
               were
               mov'd
               ?
               Can
               one
               Portion
               of
               Matter
               have
               the
               Knowledge
               of
               others
               ,
               and
               afterward
               know
               it self
               ,
               Act
               upon
               it self
               ,
               reflect
               not
               only
               upon
               it self
               ,
               but
               also
               upon
               its
               manner
               of
               Acting
               ,
               upon
               the
               Manner
               of
               this
               Manner
               ,
               and
               upon
               the
               Reflection
               which
               it
               makes
               upon
               this
               manner
               in
               Infinitum
               ?
               Can
               a
               parcel
               of
               Atomes
               ,
               included
               in
               I
               know
               not
               what
               little
               Pipe
               ,
               judge
               of
               the
               Model
               of
               the
               Universe
               ,
               the
               Design
               of
               the
               World
               ,
               and
               understand
               the
               Wisdom
               of
               the
               Creatour
               ?
               Is
               it
               a
               property
               of
               this
               Thinking
               Motion
               ,
               not
               only
               to
               put
               these
               Atomes
               into
               Motion
               ,
               but
               also
               to
               represent
               that
               of
               the
               Celestial
               Bodies
               ,
               which
               are
               only
               in
               the
               order
               of
               possible
               Things
               ?
               Have
               these
               Atoms
               ,
               whose
               jumbling
               and
               clashing
               is
               a
               Thought
               ,
               this
               admirable
               Faculty
               of
               being
               able
               ,
               as
               often
               as
               they
               meet
               and
               justle
               ,
               to
               hit
               only
               the
               general
               Degree
               of
               Being
               or
               Substance
               ,
               without
               hitting
               the
               Individual
               in
               this
               Motion
               ,
               which
               Thought
               we
               term
               ,
               Precision
               .
            
             
               Did
               we
               ever
               hear
               of
               a
               Motion
               ,
               properly
               so
               call'd
               ,
               without
               a
               proper
               Translation
               of
               one
               Body
               from
               another
               ;
               like
               Thought
               ,
               which
               goes
               from
               the
               Time
               past
               ,
               which
               is
               no
               more
               ,
               to
               the
               future
               ,
               which
               is
               not
               yet
               come
               ;
               and
               from
               that
               Nothing
               which
               preceded
               our
               Being
               ,
               to
               that
               Annihilation
               which
               terminates
               the
               Hopes
               of
               the
               Incredulous
               .
            
             
               The
               Mind
               of
               Man
               is
               not
               only
               above
               the
               Condition
               of
               Matter
               ;
               but
               ,
               which
               is
               Admirable
               ,
               
               it
               hath
               a
               kind
               of
               Infinity
               in
               its
               Actions
               ,
               for
               it
               flies
               from
               Object
               to
               Object
               ,
               and
               multiplies
               them
               in
               Infinitum
               :
               'T
               is
               never
               wearied
               with
               Knowing
               ,
               and
               altho'
               its
               Perfections
               be
               really
               limited
               ,
               since
               it
               does
               not
               know
               all
               Things
               ;
               yet
               certainly
               its
               Excellency
               is
               in
               some
               Sense
               unlimited
               ,
               since
               it
               can
               know
               all
               Things
               successively
               .
            
             
               As
               the
               Mind
               of
               Man
               is
               never
               wearied
               with
               Knowing
               ,
               so
               his
               Heart
               is
               never
               wearied
               with
               Desiring
               ,
               and
               such
               as
               is
               our
               Abyss
               of
               Knowledge
               ,
               such
               is
               the
               Abyss
               of
               our
               Desire
               .
               This
               Ambitious
               Prince
               ,
               whose
               Heart
               was
               greater
               than
               the
               Universe
               ,
               of
               which
               he
               was
               Master
               ,
               had
               not
               in
               the
               Bottom
               more
               vast
               and
               elevated
               Inclinations
               ,
               than
               are
               hidden
               in
               the
               secret
               Dispositions
               of
               every
               One
               of
               us
               ;
               and
               the
               Heart
               of
               an
               Heroe
               is
               not
               different
               from
               any
               other
               Man's
               .
               He
               that
               dwells
               in
               a
               Cottage
               wants
               nothing
               but
               Prosperity
               ,
               and
               great
               Occasions
               ,
               to
               inspire
               him
               with
               Wishes
               for
               new
               Worlds
               to
               Conquer
               .
            
             
               When
               a
               Man
               is
               opprest
               with
               Poverty
               ,
               a
               Supply
               of
               Things
               necessary
               is
               the
               utmost
               Term
               of
               his
               Wishes
               .
               After
               he
               has
               possession
               of
               those
               Things
               which
               Nature
               requires
               ,
               he
               demands
               Things
               necessary
               to
               State
               and
               Quality
               ,
               when
               he
               has
               arrived
               to
               that
               Pitch
               of
               Grandeur
               ,
               he
               has
               obtain'd
               all
               that
               his
               Heart
               seems
               capable
               of
               Desiring
               :
               Yet
               still
               against
               the
               Dictates
               of
               Reason
               ,
               he
               forms
               new
               Desires
               .
               Behold
               the
               Masters
               of
               the
               World
               ,
               who
               
               after
               having
               been
               at
               a
               Height
               of
               Greatness
               above
               other
               Men
               ,
               wish
               for
               the
               Condition
               of
               Beasts
               ;
               this
               they
               cannot
               but
               desire
               ,
               tho'
               they
               are
               never
               like
               to
               obtain
               it
               .
            
             
               Such
               is
               the
               Excellency
               of
               Man
               ,
               that
               it
               shews
               it self
               even
               in
               his
               most
               shameful
               Irregularities
               :
               For
               I
               do
               not
               imagine
               ,
               that
               this
               insatiable
               Desire
               of
               our
               Heart
               does
               originally
               spring
               from
               our
               Corruption
               .
               Men
               are
               to
               be
               blamed
               for
               applying
               themselves
               with
               too
               great
               Earnestness
               to
               the
               Research
               of
               Worldly
               Goods
               ,
               but
               they
               have
               good
               Reason
               for
               not
               placing
               their
               Contentment
               in
               finite
               Enjoyments
               ,
               who
               are
               designed
               for
               the
               Possession
               of
               the
               Supream
               Good.
               
            
             
               It
               must
               needs
               fall
               out
               thus
               ,
               For
               we
               see
               that
               in
               Nature
               every
               Thing
               is
               satisfy'd
               with
               those
               Goods
               that
               are
               proper
               to
               its
               species
               .
               The
               Fish
               are
               contented
               with
               the
               Water
               they
               swim
               in
               ,
               Birds
               are
               satisfy'd
               with
               flying
               in
               the
               Air
               ,
               the
               Beasts
               of
               the
               Field
               obtain
               the
               End
               of
               their
               Desire
               ,
               when
               they
               have
               met
               with
               such
               Grass
               as
               serves
               for
               their
               Nourishment
               :
               whence
               then
               does
               it
               come
               to
               pass
               ,
               that
               Man
               has
               so
               little
               satisfaction
               in
               Temporal
               Advantages
               ,
               if
               these
               be
               all
               that
               fall
               to
               to
               his
               share
               ?
               Shall
               we
               believe
               that
               the
               Wisdom
               of
               the
               Creatour
               is
               inconsistent
               with
               it self
               precisely
               in
               this
               ?
               Has
               it
               not
               had
               a
               competent
               Knowledge
               ,
               either
               of
               the
               Nature
               of
               Worldly
               Goods
               ,
               as
               uncapable
               of
               yielding
               us
               Satisfaction
               ,
               or
               of
               the
               Nature
               of
               our
               
               Heart
               ,
               as
               uncapable
               of
               being
               satisfy'd
               with
               '
               em
               ?
               Or
               rather
               ,
               does
               it
               not
               proceed
               from
               this
               ,
               that
               having
               known
               the
               Goods
               of
               the
               World
               ,
               our
               Heart
               ,
               and
               the
               natural
               Disproportion
               between
               them
               both
               ,
               GOD
               has
               fram'd
               things
               after
               this
               manner
               ,
               because
               he
               reserv'd
               our
               Soul
               to
               himself
               ,
               that
               he
               might
               fill
               it
               ,
               satisfy
               it
               ,
               and
               answer
               by
               his
               Excellency
               and
               infinite
               Beatitude
               ,
               the
               infinite
               succession
               of
               our
               Thoughts
               and
               Desires
               :
               Or
               ,
               if
               you
               will
               ,
               the
               infinite
               Enquiries
               of
               a
               Mind
               ,
               which
               searches
               for
               the
               Knowledge
               of
               all
               Things
               ,
               because
               't
               is
               design'd
               for
               the
               Knowledge
               of
               GOD
               ;
               and
               the
               infinite
               Desire
               of
               an
               Heart
               ,
               which
               is
               not
               satisfy'd
               with
               the
               Possession
               of
               any
               particular
               Good
               ,
               because
               it
               is
               design'd
               for
               the
               Possession
               of
               the
               supream
               Good
               ,
               which
               includes
               all
               the
               others
               .
            
             
               The
               Nature
               ,
               Perfections
               and
               End
               of
               Man
               ,
               do
               make
               up
               what
               we
               call
               his
               
                 Natural
                 Dignity
              
               ;
               but
               all
               this
               depends
               upon
               the
               Eternity
               of
               his
               Duration
               .
               We
               should
               reap
               but
               little
               Profit
               from
               being
               Spiritual
               in
               our
               Essence
               ,
               did
               not
               this
               Idea
               include
               that
               of
               Immortality
               :
               But
               't
               would
               be
               extravagant
               to
               imagine
               ,
               that
               because
               whatsoever
               is
               dissolv'd
               perishes
               ,
               therefore
               what
               is
               uncapable
               of
               Dissolution
               doth
               perish
               also
               .
               What
               do
               I
               say
               ?
               Extention
               is
               not
               lost
               tho'
               it
               acquire
               other
               manners
               of
               Being
               ,
               and
               the
               Body
               of
               Man
               after
               Death
               doth
               not
               cease
               to
               be
               a
               Body
               by
               being
               turn'd
               into
               Ashes
               ,
               Flesh
               ,
               Clay
               ,
               Worms
               ,
               
               Vapour
               or
               Dust
               .
               Death
               ,
               in
               its
               proper
               No●ion
               ,
               is
               a
               Destruction
               of
               the
               Organs
               ,
               or
               ●
               Dissolution
               .
               If
               therefore
               it
               does
               not
               anni●ilate
               the
               Body
               ,
               whose
               parts
               it
               separates
               one
               ●rom
               another
               ,
               how
               shall
               it
               annihilate
               this
               Mind
               ,
               this
               Intelligence
               ;
               which
               is
               nei●her
               Extension
               ,
               nor
               Motion
               ,
               nor
               Union
               of
               ●arts
               ,
               and
               evidently
               bears
               no
               relation
               or
               ●imilitude
               to
               any
               of
               those
               things
               that
               are
               ●usceptible
               of
               Dissolution
               ?
            
             
               The
               Perfections
               of
               Man
               do
               also
               depend
               ●pon
               his
               Immortality
               .
               In
               vain
               should
               we
               ●nd
               a
               kind
               of
               Infinity
               in
               the
               Sensations
               of
               ●he
               Soul
               ,
               diversify'd
               in
               Infinitum
               according
               ●o
               the
               Diversity
               of
               outward
               Things
               which
               ●ccasion
               them
               ;
               in
               our
               Imagination
               ,
               capable
               ●f
               assembling
               innumerable
               Images
               for
               giving
               ●s
               a
               representation
               of
               Objects
               ;
               in
               our
               Mind
               ,
               ●hich
               is
               never
               wearied
               with
               Knowing
               ,
               and
               ●n
               our
               Heart
               ,
               whose
               Desires
               are
               boundless
               ;
               ●f
               being
               made
               only
               for
               Time
               ,
               and
               to
               endure
               ●ut
               for
               the
               space
               of
               some
               Years
               ,
               we
               could
               ●ave
               but
               a
               limited
               Number
               of
               Sensations
               ,
               ●ould
               exercise
               our
               Imagination
               but
               during
               a
               ●ery
               short
               time
               ,
               could
               have
               but
               a
               succession
               ●f
               Thoughts
               ,
               proportion'd
               to
               the
               brevity
               of
               ●ur
               Life
               ,
               and
               at
               last
               possess
               but
               a
               transient
               ●nd
               finite
               Happiness
               .
               For
               no
               less
               than
               an
               ●nfinite
               succession
               of
               Duration
               ,
               bears
               a
               pro●ortion
               to
               this
               infinite
               succession
               of
               Percep●ions
               ,
               Thoughts
               and
               Desires
               ,
               of
               which
               
               Man
               ●nds
               himself
               naturally
               capable
               .
            
             
             
               Let
               us
               then
               conclude
               ,
               That
               't
               is
               in
               the
               
                 Immortal
                 Man
              
               ,
               that
               we
               discover
               the
               Nature
               ,
               the
               Perfections
               ,
               and
               the
               End
               of
               Man
               ,
               which
               make
               up
               his
               natural
               Dignity
               .
            
             
               But
               as
               the
               Nature
               and
               Perfections
               of
               Man
               have
               given
               us
               a
               prospect
               of
               his
               End
               ,
               so
               his
               End
               informs
               us
               what
               are
               his
               Duties
               and
               natural
               Obligations
               ,
               which
               we
               shall
               consider
               in
               the
               following
               Chapter
               .
            
          
           
             
               CHAP.
               II.
               
                 Where
                 we
                 endeavour
                 to
                 know
                 Man
                 ,
                 by
                 considering
                 the
                 Nature
                 and
                 Extent
                 of
                 his
                 Duties
                 .
              
            
             
               OUr
               Duties
               flow
               from
               Nature
               ,
               and
               owe
               not
               their
               Birth
               to
               Education
               ,
               as
               some
               Men
               imagine
               .
               To
               make
               out
               this
               we
               need
               but
               suppose
               Two
               Principles
               :
               The
               First
               is
               ,
               That
               we
               naturally
               love
               Our selves
               ,
               being
               sensible
               of
               Pleasure
               ,
               hating
               Evil
               ,
               desiring
               Good
               ,
               and
               taking
               care
               of
               our
               Preservation
               .
               The
               Second
               is
               ,
               That
               together
               with
               this
               Propensity
               to
               love
               our selves
               ,
               Nature
               hath
               given
               us
               a
               Faculty
               of
               Reason
               to
               conduct
               and
               guide
               us
               .
               We
               love
               our selves
               naturally
               ;
               this
               is
               ●
               sensible
               ▪
               Truth
               :
               We
               are
               capable
               of
               Reason
               ▪
               this
               is
               a
               Truth
               of
               Fact.
               Nature
               inclines
               us
               
               to
               make
               use
               of
               our
               Reason
               for
               directing
               this
               Love
               of
               our selves
               ,
               this
               most
               necessarily
               rises
               from
               the
               Principles
               of
               this
               latter
               ,
               it
               being
               impossible
               for
               us
               to
               love
               our selves
               really
               ,
               without
               employing
               all
               our
               Lights
               to
               search
               for
               what
               is
               agreeable
               to
               us
               .
            
             
               Now
               from
               thence
               ,
               that
               Nature
               orders
               us
               to
               search
               for
               our
               own
               Good
               ,
               it
               follows
               that
               Man
               cannot
               be
               said
               ,
               without
               an
               evident
               Contradiction
               ,
               to
               be
               void
               of
               Duty
               and
               Law.
               We
               must
               grant
               an
               Essential
               Difference
               be●wixt
               Moral
               Good
               and
               Evil
               ,
               since
               the
               former
               consists
               in
               obeying
               the
               Law
               of
               reasona●le
               Nature
               ,
               the
               other
               in
               breaking
               it
               .
            
             
               This
               natural
               Law
               in
               general
               ,
               may
               be
               di●ided
               into
               Four
               others
               ,
               which
               are
               its
               par●icular
               Species
               ;
               the
               Law
               of
               Temperance
               ,
               which
               obliges
               us
               to
               avoid
               Excesses
               and
               De●aucheries
               ,
               that
               ruine
               our
               Body
               ,
               and
               injure
               ●ur
               Soul
               ;
               the
               Law
               of
               Justice
               ,
               which
               inclines
               ●s
               to
               render
               unto
               every
               Man
               his
               due
               ,
               and
               ●o
               by
               others
               as
               we
               would
               they
               should
               do
               by
               ●s
               ;
               the
               Law
               of
               Moderation
               ,
               which
               pro●ibites
               Revenge
               ,
               knowing
               that
               we
               cannot
               do
               〈◊〉
               but
               at
               our
               own
               Cost
               ,
               and
               that
               to
               respect
               ●n
               this
               case
               the
               Rights
               of
               God
               ,
               is
               to
               take
               ●are
               of
               our selves
               ;
               and
               lastly
               the
               Law
               of
               ●eneficence
               ,
               which
               engages
               us
               to
               do
               Good
               ●o
               our
               Neighbour
               .
            
             
               'T
               is
               certain
               ,
               that
               the
               Immortality
               of
               Man
               ●akes
               the
               Perfection
               and
               Extent
               of
               these
               ●our
               kinds
               of
               Laws
               .
               He
               ,
               who
               knows
               himself
               
               under
               the
               Idea
               of
               an
               immortal
               Being
               ,
               will
               not
               place
               his
               End
               in
               those
               Pleasures
               ,
               which
               the
               Author
               of
               Nature
               affixes
               to
               that
               ,
               which
               causes
               the
               Preservation
               or
               Propagation
               of
               the
               Body
               .
               We
               shall
               not
               desire
               to
               injure
               other
               Men
               ,
               if
               we
               do
               not
               only
               fear
               a
               return
               of
               Justice
               in
               this
               Life
               ;
               but
               if
               moreover
               we
               dread
               the
               doing
               to
               our selves
               ,
               by
               that
               means
               ,
               an
               eternal
               Prejudice
               .
               Whosoever
               is
               buisy'd
               as
               he
               ought
               ,
               about
               his
               
                 Natural
                 Dignity
              
               ,
               which
               undoubtedly
               raises
               him
               far
               above
               the
               Abuses
               he
               can
               possibly
               receive
               ,
               will
               be
               so
               far
               from
               satisfying
               himself
               at
               the
               Expence
               of
               God's
               Glory
               ,
               that
               he
               will
               hardly
               conceive
               any
               Resentment
               ,
               how
               ill
               soever
               he
               be
               dealt
               with
               .
               Lastly
               ,
               if
               this
               Natural
               and
               Temporal
               Communion
               ,
               which
               we
               have
               with
               Men
               in
               Society
               ,
               be
               capable
               of
               producing
               any
               mutual
               Benevolence
               ,
               which
               is
               intended
               and
               encreas'd
               according
               to
               the
               Degree
               of
               the
               Temporal
               Commerce
               we
               entertain
               with
               them
               ;
               what
               Motives
               of
               Love
               and
               Beneficence
               do
               we
               not
               discover
               in
               the
               Idea
               of
               this
               Eternal
               Society
               ,
               which
               we
               ought
               and
               can
               have
               with
               them
               ?
            
             
               Thus
               the
               Natural
               Law
               is
               in
               Man
               ;
               but
               the
               Perfection
               and
               Extent
               of
               this
               Law
               is
               in
               the
               
                 Immortal
                 Man.
              
               
            
             
               But
               these
               Four
               kinds
               of
               Laws
               do
               constitute
               what
               we
               call
               the
               Law
               of
               Nature
               ,
               which
               is
               the
               most
               Ancient
               ,
               most
               General
               ,
               most
               Essential
               of
               all
               ,
               and
               the
               Foundation
               of
               the
               rest
               .
               'T
               is
               the
               most
               Ancient
               ,
               Seeing
               that
               the
               
               Love
               of
               our selves
               ,
               and
               Reason
               ,
               are
               antecedent
               in
               us
               to
               all
               manner
               of
               Inclinations
               and
               Laws
               .
               'T
               is
               the
               most
               General
               ,
               For
               there
               have
               been
               many
               Men
               ,
               who
               never
               heard
               of
               Reveal'd
               Right
               ;
               but
               never
               did
               any
               come
               into
               the
               World
               without
               this
               Law
               ,
               which
               inclines
               'em
               to
               search
               for
               their
               proper
               Good.
               'T
               is
               the
               most
               Essential
               ,
               For
               this
               is
               neither
               the
               Jewish
               nor
               Christian
               ,
               simply
               taken
               ,
               it
               is
               the
               Law
               of
               Men
               :
               it
               does
               not
               belong
               only
               to
               the
               Law
               ,
               or
               simply
               to
               the
               Gospel
               ;
               but
               to
               Nature
               ,
               in
               what
               State
               soever
               it
               be
               .
               Lastly
               ,
               't
               is
               the
               Foundation
               of
               all
               the
               rest
               .
            
             
               This
               plainly
               appears
               if
               we
               consider
               ,
               That
               all
               other
               Laws
               are
               nothing
               else
               but
               the
               Law
               of
               Nature
               renewed
               and
               adapted
               to
               certain
               Conditions
               of
               Men
               ;
               you
               discover
               the
               Natural
               Law
               ,
               in
               that
               which
               God
               gave
               to
               our
               First
               Parents
               :
               The
               Legislator
               does
               there
               suppose
               that
               Man
               loves
               himself
               ,
               seeing
               that
               his
               Law
               is
               grounded
               upon
               Promises
               and
               Threatnings
               .
               Good
               and
               Evil
               are
               set
               before
               him
               ;
               he
               is
               enlighten'd
               to
               know
               the
               one
               ,
               and
               the
               other
               :
               He
               is
               engag'd
               to
               the
               Acknowledgment
               and
               Gratitude
               ,
               which
               Nature
               it self
               prescribes
               to
               us
               .
               God
               requires
               an
               Homage
               of
               him
               ,
               in
               token
               of
               those
               many
               Favours
               he
               bestows
               upon
               him
               ,
               and
               this
               Homage
               consists
               in
               abstaining
               from
               ●he
               Fruit
               of
               One
               only
               Tree
               ;
               the
               Duty
               of
               his
               preservation
               is
               prescribed
               to
               him
               ,
               
                 In
                 the
                 Day
                 thou
                 eatest
                 thereof
                 thou
                 shalt
                 surely
                 dye
                 the
                 Death
                 .
              
               As
               also
               the
               Law
               of
               Justice
               ,
               for
               
               what
               is
               more
               just
               ,
               than
               to
               yield
               to
               the
               Creator
               the
               Empire
               and
               Dominion
               over
               his
               Creatures
               ,
               and
               not
               to
               gape
               at
               the
               use
               of
               his
               Creatures
               whether
               he
               will
               or
               no.
               This
               then
               is
               the
               Law
               of
               Nature
               accommodated
               to
               the
               Condition
               wherein
               Adam
               was
               at
               that
               time
               placed
               .
            
             
               Indeed
               he
               could
               not
               be
               as
               yet
               prohibited
               the
               use
               of
               Idols
               ,
               which
               were
               unknown
               to
               him
               :
               nor
               Blaspheming
               the
               Name
               of
               the
               Lord
               when
               he
               had
               but
               just
               began
               to
               Bless
               it
               :
               nor
               to
               rest
               one
               Day
               of
               the
               Week
               ,
               who
               was
               to
               rest
               always
               :
               nor
               the
               Killing
               his
               Neighbour
               ,
               that
               was
               not
               yet
               in
               Being
               :
               nor
               committing
               Adultery
               ,
               when
               there
               was
               but
               one
               Woman
               in
               the
               World
               :
               nor
               Stealing
               ,
               when
               he
               was
               Master
               of
               all
               Things
               :
               nor
               bearing
               false
               Witness
               ,
               when
               he
               could
               bear
               it
               against
               no
               one
               but
               himself
               :
               nor
               Coveting
               ,
               since
               all
               Things
               were
               his
               own
               .
            
             
               But
               when
               Men
               were
               multiplied
               upon
               the
               Earth
               ,
               as
               their
               Condition
               chang'd
               ,
               God
               from
               time
               to
               time
               made
               new
               Editions
               of
               this
               
                 Natural
                 Law
              
               ,
               and
               gave
               it
               to
               Men
               under
               another
               Form
               ,
               because
               it
               was
               to
               be
               proportion'd
               to
               their
               particular
               Circumstances
               ;
               for
               which
               Reason
               it
               must
               not
               be
               imagin'd
               ,
               that
               when
               we
               say
               the
               Decalogue
               contains
               the
               Law
               of
               Nature
               ,
               we
               mean
               ,
               that
               it
               includes
               nothing
               else
               but
               these
               simple
               and
               common
               Principles
               ,
               which
               are
               to
               Guide
               the
               Conduct
               of
               all
               Men.
               I
               confess
               indeed
               ,
               the
               Decalogue
               
               is
               the
               Natural
               Law
               renewed
               and
               fresh
               drawn
               to
               the
               Eyes
               of
               the
               Israelites
               :
               but
               withal
               it
               is
               certain
               ,
               that
               't
               is
               the
               Natural
               Law
               accommodated
               to
               the
               State
               of
               the
               Israelites
               at
               that
               time
               .
               The
               following
               Observations
               will
               set
               this
               Point
               beyond
               all
               doubt
               .
            
             
               The
               Israelites
               had
               been
               delivered
               from
               the
               Egyptian
               Captivity
               ,
               whence
               the
               Legislator
               covers
               and
               shrouds
               himself
               ,
               as
               it
               were
               ,
               with
               this
               Benefit
               ,
               in
               order
               to
               draw
               them
               to
               the
               Obedience
               they
               owe
               to
               him
               :
               
                 I
                 am
                 the
                 Lord
                 thy
                 God
                 ,
                 who
                 brought
                 thee
                 out
                 of
                 the
                 land
                 of
                 Aegypt
                 ,
                 out
                 of
                 the
                 house
                 of
                 Bondage
                 ,
                 thou
                 shalt
                 have
                 none
                 other
                 Gods
                 ,
                 &c.
                 
              
               'T
               is
               plain
               that
               this
               Motive
               has
               not
               the
               same
               Force
               upon
               the
               Heart
               of
               those
               Men
               who
               did
               not
               partake
               of
               this
               Deliverance
               ;
               't
               will
               be
               to
               no
               purpose
               to
               say
               ,
               that
               tho'
               they
               did
               not
               all
               partake
               of
               the
               Temporal
               Deliverance
               of
               the
               Israelites
               ,
               yet
               have
               they
               been
               Spiritually
               deliver'd
               from
               the
               Egypt
               of
               Sin.
               Mystical
               Senses
               are
               good
               in
               a
               simple
               Doctrine
               ,
               design'd
               to
               instruct
               :
               but
               are
               of
               no
               use
               in
               a
               Precept
               ,
               which
               requiring
               an
               exact
               Obedience
               ,
               cannot
               be
               conceived
               in
               Terms
               too
               precise
               or
               too
               proper
               .
               And
               again
               ,
               what
               a
               number
               of
               People
               are
               there
               in
               the
               World
               ,
               to
               whom
               God
               hath
               certainly
               given
               the
               Natural
               Law
               as
               well
               as
               to
               other
               Men
               ,
               who
               yet
               have
               never
               heard
               of
               the
               Deliverance
               of
               the
               Israelites
               ,
               by
               the
               Ministry
               of
               Moses
               :
               and
               who
               consequently
               cannot
               find
               an
               Emblem
               of
               their
               Spiritual
               Deliverance
               ?
            
             
             
               2.
               
               The
               Israelites
               being
               in
               a
               Desart
               ,
               where
               they
               could
               have
               no
               other
               Drink
               but
               Water
               ,
               nor
               other
               Meat
               but
               Manna
               ,
               had
               no
               need
               of
               any
               Instruction
               or
               Precept
               to
               incline
               them
               to
               Sobriety
               ,
               by
               making
               them
               to
               avoid
               Drunkenness
               and
               Gluttony
               .
               No
               other
               reason
               can
               be
               given
               of
               this
               ,
               why
               the
               Lawgiver
               has
               not
               forbidden
               this
               kind
               of
               Intemperance
               in
               the
               Decalogue
               ,
               which
               hath
               always
               pass'd
               for
               a
               Capital
               Vice.
               
            
             
               3.
               
               The
               Canaanites
               ,
               who
               had
               incurr'd
               the
               Displeasure
               of
               God
               ,
               and
               born
               the
               Punishment
               of
               their
               own
               Sins
               ,
               did
               nevertheless
               seem
               accursed
               outwardly
               and
               interpretatively
               ,
               as
               the
               Schools
               speak
               ,
               by
               occasion
               of
               the
               Crime
               of
               Cham
               ,
               who
               discover'd
               his
               Father's
               Shame
               ,
               and
               was
               punished
               by
               this
               Prophetick
               Malediction
               ,
               which
               presag'd
               the
               Ruine
               of
               
               Canaan's
               Posterity
               ,
               The
               Son
               of
               the
               Impious
               One.
               It
               cannot
               be
               deny'd
               ,
               but
               that
               the
               Decalogue
               manifestly
               alludes
               to
               this
               in
               the
               Fifth
               Commandment
               ,
               conceiv'd
               in
               these
               Words
               :
               
                 Honour
                 thy
                 Father
                 and
                 thy
                 Mother
                 ,
                 that
                 thy
                 Days
                 may
                 be
                 long
                 in
                 the
                 Land
                 which
                 the
                 Lord
                 thy
                 God
                 giveth
                 thee
                 .
              
               'T
               is
               certain
               that
               by
               the
               Land
               must
               be
               understood
               ,
               not
               the
               Land
               of
               the
               Living
               in
               general
               ,
               but
               this
               Land
               which
               had
               been
               allotted
               to
               the
               Israelites
               ;
               which
               evidently
               appears
               from
               this
               Expression
               ,
               
                 which
                 the
                 Lord
                 thy
                 God
                 giveth
                 thee
                 :
              
               And
               doubtless
               the
               sense
               of
               the
               Law
               is
               ,
               That
               they
               ought
               to
               avoid
               the
               Crime
               of
               Cham
               ,
               who
               became
               
               fatal
               to
               his
               Posterity
               ;
               and
               endeavour
               to
               obtain
               ,
               by
               an
               opposite
               Conduct
               and
               Behaviour
               ,
               the
               Benediction
               of
               God
               ,
               who
               is
               able
               to
               confirm
               them
               in
               their
               Possessions
               .
            
             
               4.
               
               'T
               is
               certain
               ,
               that
               Nature
               teaches
               us
               to
               Consecrate
               a
               part
               of
               our
               Life
               to
               the
               Service
               of
               God
               :
               For
               since
               we
               receive
               from
               him
               every
               moment
               of
               our
               Duration
               ,
               Gratitude
               and
               Justice
               require
               us
               to
               Dedicate
               some
               of
               them
               to
               Him
               ;
               and
               particularly
               to
               set
               apart
               some
               certain
               Seasons
               for
               Piety
               and
               Devotion
               .
               But
               to
               observe
               the
               Seventh
               Day
               ,
               and
               to
               extend
               the
               Observation
               of
               it
               even
               to
               Beasts
               ,
               is
               an
               Injunction
               that
               bears
               no
               relation
               to
               Nature
               ,
               but
               to
               the
               Condition
               of
               this
               People
               at
               that
               time
               .
               God
               was
               not
               willing
               the
               memory
               of
               the
               Benefit
               of
               the
               Creation
               should
               be
               forgotten
               ,
               thro'
               neglect
               of
               observing
               a
               Feast
               that
               had
               been
               instituted
               with
               a
               design
               to
               perpetuate
               the
               Remembrance
               of
               this
               great
               Event
               .
            
             
               It
               appears
               by
               all
               these
               Characters
               ,
               That
               the
               Law
               of
               the
               Decalogue
               doth
               not
               differ
               from
               the
               Law
               of
               Nature
               ,
               as
               to
               its
               Essence
               and
               first
               Principles
               ;
               but
               only
               as
               to
               its
               manner
               ,
               and
               the
               Extension
               which
               were
               requisite
               to
               be
               given
               it
               to
               adapt
               it
               to
               the
               Condition
               and
               Exigencies
               of
               the
               People
               of
               Israel
               .
               This
               is
               evident
               from
               a
               general
               Observation
               which
               may
               be
               made
               upon
               this
               Subject
               :
               namely
               ,
               That
               the
               grand
               Motives
               ,
               which
               support
               the
               Precepts
               of
               this
               Law
               in
               general
               ,
               are
               
               Temporal
               Benedictions
               and
               Maledictions
               ,
               Motives
               ,
               which
               the
               Soveraign
               Law-giver
               imploy'd
               to
               make
               himself
               obey'd
               ;
               he
               who
               could
               menace
               Men
               with
               eternal
               Punishments
               design'd
               for
               the
               Wicked
               ,
               and
               promise
               to
               those
               who
               observ'd
               his
               Law
               ,
               an
               eternal
               and
               most
               happy
               Life
               ;
               how
               does
               he
               come
               to
               suppress
               these
               powerful
               Motives
               ,
               these
               dreadful
               Objects
               ,
               or
               at
               least
               to
               declare
               them
               but
               darkly
               and
               confusedly
               ,
               whilst
               he
               takes
               all
               the
               Force
               of
               his
               Promises
               and
               Threats
               from
               the
               greatness
               of
               Bodily
               Goods
               and
               Evils
               ?
               'T
               is
               because
               he
               proportions
               his
               Law
               to
               that
               present
               State
               of
               the
               Israelites
               ,
               the
               Time
               being
               not
               yet
               come
               for
               clearly
               revealing
               Life
               ,
               and
               most
               Blessed
               Immortality
               in
               
                 Jesus
                 Christ
              
               ,
               who
               among
               other
               Characters
               of
               his
               Divine
               Vocation
               was
               to
               have
               this
               of
               a
               clear
               and
               abundant
               Revelation
               .
            
          
           
             
               CHAP.
               III.
               
                 Where
                 we
                 continue
                 to
                 make
                 certain
                 Reflections
                 upon
                 the
              
               Decalogue
               ,
               
                 considering
                 it
                 as
                 the
                 Expression
                 of
                 the
                 Law
                 of
              
               Nature
               ,
               
                 accommodated
                 to
                 the
                 State
                 of
                 the
              
               Israelites
               .
            
             
               THe
               first
               Precept
               ,
               which
               it
               contains
               ,
               is
               of
               so
               great
               Importance
               ,
               that
               it
               seems
               of
               it
               
               self
               to
               be
               a
               Compendium
               of
               Morality
               and
               Religion
               .
               It
               includes
               a
               Command
               and
               a
               Prohibition
               ;
               the
               Command
               is
               to
               love
               God
               with
               all
               our
               Heart
               ,
               with
               all
               our
               Strength
               ,
               and
               with
               all
               our
               Mind
               ;
               the
               prohibition
               is
               ,
               not
               to
               have
               any
               other
               God
               before
               the
               Lord.
               
            
             
               For
               the
               better
               understanding
               of
               this
               precept
               ,
               't
               is
               to
               be
               observ'd
               in
               general
               ,
               that
               a
               Man
               may
               love
               Three
               ways
               ,
               by
               Sense
               ,
               or
               by
               Reason
               ,
               or
               by
               Sense
               and
               Reason
               both
               together
               .
               To
               love
               by
               Sense
               ,
               is
               to
               love
               One
               for
               the
               Good
               he
               doth
               us
               ,
               or
               for
               the
               Pleasures
               he
               creates
               to
               us
               .
               To
               love
               by
               Reason
               is
               to
               love
               Perfection
               for
               Perfection's
               sake
               .
               To
               love
               by
               Sense
               and
               Reason
               too
               ,
               is
               to
               love
               One
               both
               upon
               the
               account
               of
               the
               Merit
               and
               Perfection
               wherewith
               he
               is
               endued
               ,
               and
               of
               the
               Good
               which
               he
               does
               ,
               or
               is
               capable
               of
               doing
               us
               .
            
             
               Love
               of
               Reason
               seems
               not
               essentially
               to
               differ
               from
               Esteem
               ,
               and
               it
               imports
               no
               more
               than
               an
               Esteem
               ,
               interess'd
               in
               the
               behalf
               of
               the
               Object
               esteem'd
               ,
               which
               searches
               for
               Occasions
               of
               doing
               it
               Good
               ,
               or
               wishes
               it
               Well
               .
               Thus
               we
               love
               extraneous
               and
               remote
               Desert
               ,
               such
               as
               no
               way
               relates
               to
               us
               ;
               but
               as
               we
               shall
               see
               hereafter
               ,
               Love
               of
               this
               Character
               is
               rarely
               to
               be
               found
               .
            
             
               We
               love
               our selves
               on
               the
               contrary
               by
               Sense
               ,
               and
               not
               by
               Reason
               .
               The
               Love
               of
               our selves
               precedes
               the
               Judgment
               which
               we
               make
               ,
               that
               we
               ought
               to
               love
               our selves
               ;
               and
               tho'
               we
               should
               propose
               a
               thousand
               Arguments
               
               against
               this
               Inclination
               ,
               yet
               for
               all
               that
               ,
               we
               should
               not
               cease
               to
               love
               our selves
               .
            
             
               Lastly
               ,
               God
               loves
               Himself
               both
               by
               Reason
               and
               Sense
               ;
               by
               Reason
               ,
               because
               He
               knows
               His
               proper
               Perfections
               ;
               by
               Sense
               ,
               because
               He
               tasts
               His
               infinite
               Beatitude
               :
               And
               in
               like
               manner
               we
               are
               obliged
               to
               love
               Him
               both
               by
               Reason
               and
               Sense
               ;
               by
               Reason
               ,
               because
               he
               is
               endued
               with
               all
               Perfections
               ;
               by
               Sense
               ,
               because
               He
               communicates
               to
               us
               all
               the
               Goods
               we
               can
               enjoy
               and
               possess
               .
               God
               seems
               here
               to
               demand
               the
               Love
               of
               Sense
               ;
               He
               doth
               not
               say
               ,
               I
               am
               the
               God
               of
               all
               Perfections
               ,
               &c.
               
               But
               I
               am
               the
               Eternal
               ,
               thy
               God
               who
               brought
               thee
               out
               of
               the
               Land
               of
               Egypt
               ,
               &c.
               
               And
               't
               is
               remarkable
               that
               this
               Character
               is
               common
               to
               all
               His
               Revelations
               ,
               which
               he
               addresses
               to
               Men
               upon
               Earth
               :
               this
               is
               to
               manifest
               Himself
               unto
               them
               ,
               cloathed
               with
               some
               of
               His
               Benefits
               ,
               that
               He
               may
               win
               their
               Heart
               by
               an
               Acknowledgment
               and
               Gratitude
               .
               He
               was
               serv'd
               in
               the
               Old
               World
               under
               the
               Name
               of
               
                 God
                 who
                 is
                 ,
                 and
                 who
                 is
                 the
                 Rewarder
                 of
                 them
                 that
                 call
                 upon
                 Him.
              
               He
               was
               afterwards
               known
               under
               the
               Name
               of
               the
               
                 God
                 of
                 Abraham
                 ,
                 of
                 Isaac
                 ,
                 and
                 of
                 Jacob.
              
               After
               that
               He
               gave
               His
               Law
               by
               declaring
               Himself
               the
               
                 Lord
                 who
                 had
                 brought
                 this
                 People
                 out
                 of
                 the
                 land
                 of
                 Egypt
                 .
              
               Afterwards
               a
               Prophet
               declares
               that
               the
               Time
               is
               come
               ,
               in
               the
               which
               Men
               will
               no
               longer
               say
               ,
               the
               Eternal
               is
               He
               who
               brought
               His
               People
               out
               of
               the
               Land
               of
               Egypt
               ;
               but
               the
               Eternal
               
               is
               He
               ,
               that
               hath
               brought
               up
               His
               People
               out
               of
               the
               Country
               of
               Babylon
               .
               Lastly
               ,
               so
               soon
               as
               the
               time
               for
               Man's
               Redemption
               is
               accomplish'd
               ,
               God
               is
               no
               longer
               call'd
               by
               any
               other
               Name
               ,
               than
               the
               God
               of
               Mercy
               ,
               and
               the
               Father
               of
               our
               Lord
               
                 Jesus
                 Christ.
              
               
            
             
               They
               therefore
               are
               very
               much
               mistaken
               ,
               who
               fancy
               't
               is
               an
               Offence
               against
               God
               to
               love
               Him
               any
               otherwise
               than
               for
               the
               Love
               of
               Himself
               ,
               and
               His
               intrinsick
               Perfections
               ;
               and
               that
               there
               is
               no
               interested
               Motion
               in
               our
               Heart
               but
               what
               is
               Criminal
               .
               In
               order
               to
               refute
               these
               Speculations
               ,
               we
               need
               but
               make
               reflection
               upon
               the
               Conduct
               of
               God
               ,
               who
               not
               only
               consents
               that
               we
               should
               love
               Him
               by
               the
               Motives
               of
               the
               Good
               which
               we
               find
               in
               the
               Possession
               of
               Him
               :
               but
               also
               wills
               and
               proportions
               His
               Revelations
               to
               this
               Design
               ;
               and
               it
               may
               likewise
               be
               said
               ,
               that
               we
               glorify
               the
               Supream
               Good
               ,
               when
               we
               desire
               it
               ardently
               ,
               and
               feel
               no
               Repose
               or
               Joy
               but
               in
               Communion
               with
               it
               .
            
             
               This
               grand
               Precept
               may
               be
               proposed
               to
               the
               
                 Mortal
                 Man
              
               ,
               to
               confound
               and
               baffle
               him
               ,
               by
               shewing
               him
               the
               Impossibility
               he
               lies
               under
               ,
               of
               fulfilling
               the
               Divine
               Law
               ;
               but
               't
               is
               the
               
                 Immortal
                 Man
              
               alone
               ,
               that
               is
               capable
               of
               fulfilling
               this
               Duty
               .
               'T
               is
               not
               the
               dying
               Man
               that
               perceives
               himself
               under
               great
               Obligations
               to
               God
               :
               but
               the
               Man
               that
               subsists
               to
               Eternity
               .
               And
               't
               is
               not
               in
               a
               heap
               of
               perishing
               Favours
               ,
               but
               in
               the
               Assemblage
               of
               incorruptible
               
               Goods
               that
               we
               find
               the
               Motives
               of
               such
               a
               Love
               and
               Gratitude
               ,
               as
               are
               worthy
               of
               God.
               
            
             
               So
               also
               the
               
                 Man
                 of
                 Nature
              
               ,
               consider'd
               as
               a
               Man
               that
               hath
               short
               and
               transitory
               Relations
               to
               other
               Men
               ,
               neither
               can
               nor
               ought
               to
               love
               others
               so
               much
               as
               himself
               .
               Were
               we
               obliged
               to
               love
               an
               indifferent
               and
               unknown
               Person
               ,
               with
               the
               same
               degree
               of
               Affection
               that
               Children
               love
               their
               Parents
               ,
               certainly
               the
               whole
               World
               would
               be
               a
               Scene
               of
               Disorder
               and
               Confusion
               .
               We
               ought
               to
               love
               our
               Children
               more
               than
               Persons
               that
               are
               indifferent
               to
               us
               ;
               now
               as
               it
               is
               the
               Love
               of
               our selves
               ,
               that
               makes
               this
               Inequality
               and
               this
               Variety
               of
               our
               Affections
               :
               it
               follows
               that
               there
               is
               an
               Original
               Law
               of
               Nature
               ,
               which
               dictates
               that
               we
               should
               love
               our selves
               more
               than
               other
               Men.
               
            
             
               But
               the
               immortal
               Man
               hath
               other
               Views
               and
               Obligations
               ;
               all
               the
               divers
               kinds
               of
               Proximity
               and
               Relation
               ,
               which
               respect
               this
               Life
               ,
               disappear
               and
               vanish
               at
               the
               prospect
               of
               the
               Relations
               of
               that
               Eternal
               Society
               ,
               which
               we
               are
               to
               enjoy
               .
               A
               Temporal
               Neighbour
               whom
               Nature
               points
               out
               to
               us
               ,
               is
               not
               so
               considerable
               as
               the
               Eternal
               Neighbour
               which
               Faith
               discovers
               in
               him
               .
               But
               some
               persons
               love
               themselves
               to
               such
               an
               exorbitant
               Degree
               ,
               that
               't
               is
               in
               no
               wise
               convenient
               they
               should
               be
               affected
               with
               the
               same
               Love
               if
               others
               as
               of
               themselves
               .
               For
               pray
               tell
               me
               ,
               of
               One
               should
               say
               to
               a
               Man
               ,
               I
               wish
               you
               were
               
               Ungrateful
               ,
               Blind
               ,
               Passionate
               ,
               Revengeful
               ,
               Proud
               ,
               Voluptuous
               ,
               Covetous
               ,
               that
               you
               might
               take
               more
               Pleasure
               and
               Enjoyment
               in
               the
               World
               ,
               would
               he
               not
               have
               Reason
               to
               think
               that
               either
               we
               dote
               ,
               or
               have
               a
               Mind
               to
               make
               him
               a
               very
               course
               Compliment
               ;
               and
               yet
               this
               would
               be
               to
               love
               our
               Neighbour
               ,
               as
               we
               love
               our selves
               .
            
             
               If
               we
               would
               love
               our
               Neighbour
               as
               our selves
               ,
               we
               ought
               to
               love
               him
               with
               Relation
               to
               Eternity
               .
               None
               but
               the
               immortal
               Man
               is
               in
               a
               Capacity
               of
               observing
               this
               Precept
               strictly
               and
               well
               .
            
             
               Perhaps
               the
               Question
               may
               be
               ask'd
               ,
               whether
               ,
               when
               the
               Law
               enjoyns
               us
               to
               love
               our
               Neighbour
               as
               our selves
               ,
               it
               means
               that
               we
               should
               love
               by
               the
               Motives
               of
               that
               Love
               we
               bear
               to
               God
               ,
               or
               of
               that
               which
               we
               have
               for
               our selves
               ?
            
             
               I
               answer
               by
               distinguishing
               still
               betwixt
               Rational
               and
               Sensual
               Love
               ;
               when
               we
               love
               our
               Neighbour
               with
               a
               rational
               Love
               ,
               't
               is
               certain
               that
               the
               Motives
               of
               this
               Love
               ought
               to
               proceed
               from
               the
               Love
               we
               have
               for
               God.
               When
               we
               love
               our
               Neighbour
               with
               a
               Love
               of
               Sense
               ,
               or
               sensual
               Love
               ,
               the
               Motives
               of
               Love
               should
               proceed
               purely
               from
               the
               Affection
               we
               have
               for
               our selves
               .
               Thus
               it
               may
               be
               reply'd
               ,
               that
               we
               ought
               to
               love
               him
               by
               both
               these
               Motives
               ,
               and
               the
               Law
               of
               the
               Decalogue
               seems
               to
               confirm
               us
               in
               this
               Opinion
               :
               for
               it
               puts
               the
               Precept
               which
               refers
               to
               our
               
               Neighbour
               ,
               immediately
               after
               that
               which
               refers
               to
               God
               ,
               to
               teach
               us
               ,
               that
               the
               One
               depends
               upon
               the
               Other
               ;
               and
               that
               we
               are
               obliged
               to
               love
               our
               Neighbour
               with
               the
               same
               kind
               of
               Affection
               that
               we
               bear
               to
               God
               :
               And
               on
               the
               other
               side
               ,
               it
               calls
               him
               ,
               whom
               it
               recommends
               to
               our
               Love
               ,
               by
               the
               Name
               of
               Neighbour
               ,
               to
               intimate
               to
               us
               ,
               that
               we
               are
               concern'd
               to
               love
               him
               ,
               because
               he
               is
               a
               Person
               that
               belongs
               to
               us
               .
            
             
               Reason
               tells
               us
               ,
               That
               God
               ,
               being
               the
               supream
               and
               infinite
               Beauty
               ,
               is
               Amiable
               for
               his
               own
               Sake
               ;
               and
               that
               all
               things
               become
               so
               for
               the
               Love
               of
               him
               .
               It
               therefore
               requires
               us
               to
               love
               Objects
               according
               as
               they
               stand
               related
               to
               God.
               The
               Experience
               we
               have
               of
               our
               own
               Being
               ,
               accompany'd
               with
               Joy
               and
               Delight
               ,
               obliging
               us
               to
               love
               our selves
               in
               the
               first
               place
               ,
               Nature
               teaches
               us
               to
               love
               Persons
               according
               to
               the
               degree
               of
               Proximity
               and
               Relation
               which
               they
               have
               to
               Us.
               These
               two
               Laws
               are
               not
               opposite
               to
               each
               other
               ;
               the
               One
               ,
               as
               I
               may
               say
               ,
               is
               the
               Law
               of
               Reason
               ,
               the
               Other
               is
               the
               Law
               of
               Sense
               ;
               the
               one
               is
               the
               Instinct
               of
               the
               mortal
               and
               perishing
               Nature
               ,
               the
               other
               of
               the
               immortal
               and
               incorruptible
               Nature
               ;
               the
               one
               relates
               to
               the
               short
               and
               transient
               Society
               ,
               which
               we
               ought
               to
               have
               one
               among
               another
               ;
               the
               other
               to
               the
               Eternal
               Commerce
               and
               Friendship
               we
               ought
               to
               have
               in
               God.
               
            
          
           
             
             
               CHAP.
               IV.
               
                 Where
                 we
                 shew
                 the
                 Extent
                 of
                 the
                 Natural
                 Law
                 ,
                 by
                 considering
                 it
                 in
                 the
                 Gospel
                 ,
                 and
                 with
                 Relation
                 to
                 the
                 Immortal
                 Man.
                 
              
            
             
               IF
               the
               Law
               of
               Moses
               were
               the
               Law
               of
               Nature
               ,
               accomodated
               to
               the
               Condition
               of
               the
               mortal
               Man
               ,
               and
               to
               the
               State
               of
               the
               Israelites
               in
               particular
               ;
               the
               Gospel
               is
               the
               Law
               of
               Nature
               ,
               accommodated
               to
               the
               State
               and
               Relations
               of
               the
               immortal
               Man.
               
            
             
               This
               sufficiently
               appears
               from
               the
               different
               Genius
               and
               Conduct
               of
               the
               two
               Oeconomies
               ▪
               Under
               the
               Oeconomy
               of
               the
               Law
               ,
               God
               seems
               to
               make
               no
               farther
               Manifestation
               of
               Himself
               ,
               than
               to
               break
               thro'
               Walls
               ,
               open
               the
               Abysses
               of
               the
               Earth
               ,
               inflame
               Mountains
               ,
               send
               down
               Fire
               from
               Heaven
               ,
               menace
               the
               Body
               with
               his
               Judgments
               ,
               or
               to
               execute
               the
               Arrests
               of
               his
               Justice
               upon
               the
               perishing
               Nature
               ;
               but
               ,
               under
               the
               new
               Dispensation
               of
               Grace
               ,
               we
               see
               Persons
               animated
               with
               the
               Spirit
               of
               God
               ,
               contemn
               the
               Injury
               of
               the
               Elements
               ,
               and
               the
               persecution
               of
               Men
               :
               suffer
               with
               so
               great
               Constancy
               as
               if
               they
               suffer'd
               in
               a
               Body
               which
               was
               not
               their
               own
               ;
               transported
               with
               Joy
               in
               the
               midst
               of
               consuming
               Flames
               ,
               and
               triumphing
               to
               see
               the
               Dissolution
               
               of
               that
               Compound
               ,
               which
               is
               so
               preciously
               and
               carefully
               preserved
               by
               other
               Men
               ,
               because
               they
               are
               supported
               and
               encouraged
               by
               the
               Idea
               of
               Eternity
               ,
               whereof
               the
               Divine
               Mercy
               has
               given
               them
               a
               distinct
               Knowledge
               .
               Not
               but
               the
               Law
               of
               Moses
               includes
               some
               Relation
               to
               Eternity
               ;
               for
               this
               Law
               had
               at
               least
               the
               Shadow
               of
               good
               things
               to
               come
               :
               also
               it
               cannot
               be
               deny'd
               ,
               but
               that
               the
               Gospel
               supposes
               the
               Idea's
               of
               Man's
               Vileness
               and
               Mortality
               ;
               for
               it
               includes
               all
               our
               Remedies
               and
               Consolations
               against
               it
               :
               but
               thus
               much
               is
               true
               ,
               that
               the
               Law
               of
               Moses
               regards
               the
               present
               Life
               directly
               ,
               and
               Eternity
               indirectly
               ,
               whereas
               the
               Gospel
               regards
               Eternity
               as
               its
               principal
               Object
               ,
               and
               the
               present
               Life
               indirectly
               .
               As
               for
               Nature
               ,
               that
               is
               equally
               discover'd
               under
               both
               Oeconomies
               .
               The
               Gospel
               ,
               if
               I
               may
               so
               speak
               ,
               is
               hidden
               in
               in
               Nature
               ,
               Nature
               in
               the
               Gospel
               :
               but
               we
               must
               here
               understand
               the
               immortal
               Nature
               ,
               and
               that
               will
               put
               us
               in
               a
               way
               to
               unravel
               some
               Difficulties
               ,
               which
               might
               possibly
               intangle
               and
               perplex
               us
               .
            
             
               Indeed
               it
               seems
               contrary
               to
               Nature
               to
               love
               our
               Enemies
               ,
               to
               look
               upon
               Adversity
               as
               a
               Blessing
               ,
               and
               Afflictions
               as
               a
               subject
               of
               Joy
               ,
               and
               so
               far
               to
               yield
               up
               the
               Cudgels
               to
               Justice
               ,
               as
               to
               render
               not
               only
               as
               much
               ,
               but
               even
               more
               than
               it
               demands
               ,
               which
               are
               Maxims
               of
               the
               Gospel
               .
            
             
             
               I
               confess
               all
               this
               goes
               against
               the
               Grain
               of
               the
               Corruptible
               Nature
               ,
               which
               measures
               every
               Thing
               according
               as
               it
               stands
               related
               to
               this
               present
               Life
               :
               but
               't
               is
               far
               from
               being
               opposite
               to
               the
               Interests
               of
               the
               immortal
               Nature
               ,
               which
               values
               not
               Time
               ,
               and
               exerts
               all
               its
               Actions
               in
               a
               prospect
               of
               Eternity
               .
            
             
               Our
               Enemies
               are
               an
               Obstacle
               to
               the
               establishment
               of
               our
               Fortune
               in
               the
               World
               ;
               but
               nothing
               except
               the
               Hatred
               we
               may
               possibly
               bear
               them
               ,
               is
               an
               hindrance
               to
               our
               Salvation
               ;
               and
               this
               is
               the
               Thing
               which
               the
               immortal
               Man
               considers
               ,
               he
               despises
               those
               little
               Reasons
               of
               Hating
               ,
               which
               Concupiscence
               suggests
               to
               our
               Heart
               ,
               and
               regards
               those
               eternal
               Relations
               we
               have
               to
               Others
               in
               God
               ,
               who
               is
               our
               common
               Father
               ,
               as
               the
               most
               powerful
               Motives
               of
               the
               Love
               we
               have
               for
               our
               Neighbour
               .
            
             
               Plenty
               and
               Prosperity
               charm
               such
               a
               Heart
               as
               hath
               limited
               the
               utmost
               of
               its
               Hopes
               and
               Pretensions
               to
               the
               transitory
               World
               ;
               but
               the
               immortal
               Man
               finds
               in
               that
               State
               so
               much
               more
               subject
               of
               Fear
               as
               there
               is
               more
               of
               Sense
               ,
               he
               dreads
               these
               imaginary
               Goods
               which
               buisy
               us
               ,
               and
               never
               satisfy
               ;
               these
               lively
               Sensations
               which
               hinder
               the
               Knowledge
               of
               his
               real
               Interests
               .
               He
               looks
               upon
               Prosperity
               as
               the
               Reign
               of
               the
               Passions
               ,
               which
               seduce
               and
               misguide
               us
               .
               He
               's
               perswaded
               that
               Afflictions
               ,
               by
               depriving
               us
               of
               these
               agreeable
               Sensations
               ,
               do
               but
               only
               chase
               an
               infinite
               
               Troop
               of
               Impostors
               from
               the
               Territories
               of
               our
               Soul.
               
            
             
               And
               he
               does
               not
               think
               that
               Worldly
               Goods
               deserve
               our
               Envy
               ,
               and
               to
               make
               us
               rival
               each
               other
               in
               pursuing
               them
               ;
               especially
               when
               Religion
               assures
               him
               ,
               that
               these
               Hatreds
               and
               Contestations
               which
               are
               occasion'd
               by
               the
               corruptible
               World
               ,
               are
               capable
               of
               doing
               him
               an
               Eternal
               prejudice
               :
               For
               which
               Reason
               ,
               tho'
               Man
               has
               a
               Right
               of
               demanding
               what
               belongs
               to
               him
               ,
               God
               having
               for
               this
               End
               establish'd
               Tribunals
               in
               Society
               ,
               which
               would
               be
               but
               an
               union
               of
               Robbers
               ,
               and
               a
               succession
               of
               Murthers
               and
               Villanies
               without
               the
               Exercise
               of
               Justice
               ;
               yet
               the
               prudence
               of
               the
               immortal
               Man
               permits
               him
               not
               to
               exact
               his
               Rights
               with
               rigour
               and
               severity
               ,
               when
               he
               sees
               but
               the
               least
               probability
               of
               injuring
               ,
               by
               that
               means
               ,
               the
               Interests
               of
               his
               Soul.
               Whence
               we
               may
               conclude
               ,
               That
               the
               Morality
               of
               the
               Gospel
               is
               but
               purely
               the
               Expression
               of
               the
               immortal
               Man's
               Heart
               :
               but
               we
               shall
               have
               an
               Opportunity
               to
               speak
               more
               of
               this
               elsewhere
               .
            
             
               We
               have
               seen
               ,
               that
               the
               Perfections
               of
               Man
               roll
               upon
               his
               Immortality
               ,
               which
               alone
               can
               render
               him
               capable
               of
               Happiness
               ;
               and
               we
               have
               just
               now
               seen
               ,
               that
               this
               Immortality
               founds
               the
               Extent
               of
               our
               Duties
               and
               Obligations
               .
               We
               proceed
               to
               shew
               that
               't
               is
               this
               also
               that
               makes
               the
               Strength
               of
               our
               Soul
               ,
               or
               the
               Weight
               that
               can
               determine
               us
               to
               well-doing
               .
            
          
           
             
             
               CHAP.
               V.
               
                 ●f
                 the
                 moral
                 Strength
                 of
                 Man
                 ,
                 or
                 the
                 Motives
                 which
                 he
                 finds
                 in
                 himself
                 ,
                 for
                 determining
                 him
                 in
                 his
                 Actions
                 .
              
            
             
               HAd
               God
               been
               an
               Enemy
               to
               Man
               ,
               He
               would
               have
               fix'd
               Pain
               to
               all
               those
               Ob●ects
               whereunto
               it
               pleas'd
               Him
               to
               fix
               Delight
               ●nd
               Pleasure
               ;
               he
               could
               have
               done
               One
               as
               easi●y
               as
               the
               Other
               :
               and
               then
               Man
               would
               have
               ●een
               his
               own
               Enemy
               ,
               whereas
               now
               he
               is
               naturally
               a
               Lover
               of
               himself
               .
            
             
               For
               it
               needs
               must
               follow
               ,
               by
               an
               essential
               Consequence
               ,
               that
               he
               who
               feels
               Pain
               ,
               hates
               ●t
               ;
               and
               if
               this
               Pain
               be
               constant
               and
               insepara●le
               ,
               he
               hates
               his
               own
               Being
               ,
               as
               knowing
               ve●y
               well
               that
               unless
               he
               existed
               ,
               he
               should
               not
               ●ndure
               this
               Pain
               .
               'T
               is
               very
               easy
               to
               conceive
               ,
               That
               the
               damn'd
               Spirits
               hate
               themselves
               ,
               for
               ●heir
               Punishment
               ;
               and
               that
               ,
               tho'
               Self-love
               has
               been
               in
               this
               World
               the
               Source
               of
               their
               Corruption
               ,
               Hatred
               of
               themselves
               becomes
               hereafter
               Instrumental
               to
               their
               Punishment
               .
               Moreover
               we
               conceive
               that
               't
               is
               impossible
               to
               have
               a
               Sense
               of
               Pleasure
               ,
               without
               loving
               it
               ,
               and
               wishing
               the
               preservation
               of
               this
               Self
               which
               is
               the
               Subject
               of
               it
               .
               Pleasure
               makes
               〈◊〉
               love
               our
               Existence
               ,
               because
               without
               
               our
               Existence
               this
               pleasure
               cannot
               subsist
               .
               Thence
               it
               follows
               ,
               that
               't
               was
               in
               the
               power
               of
               God
               ,
               when
               He
               form'd
               Man
               ,
               either
               to
               make
               him
               love
               ,
               or
               not
               love
               Himself
               ,
               since
               it
               depended
               upon
               His
               Will
               to
               affix
               ,
               or
               not
               affix
               Pleasure
               to
               certain
               Objects
               .
            
             
               Thus
               the
               Love
               of
               our selves
               is
               in
               it self
               a
               natural
               Inclination
               ;
               't
               is
               Nature
               that
               causes
               us
               to
               love
               Pleasure
               ,
               and
               hate
               Pain
               ;
               and
               't
               is
               Nature
               that
               makes
               us
               love
               our selves
               .
               This
               Inclination
               does
               not
               wait
               for
               intellectual
               Reflections
               to
               give
               it
               Birth
               in
               our
               Soul
               ;
               it
               precedes
               all
               our
               Reasonings
               .
               The
               Stoicks
               have
               justly
               deserv'd
               to
               be
               scorn'd
               and
               ridicul'd
               by
               all
               posterity
               ,
               if
               they
               really
               held
               those
               Opinions
               ,
               which
               are
               usually
               attributed
               to
               them
               .
               They
               pretended
               that
               the
               way
               for
               a
               Man
               to
               be
               Wise
               ,
               was
               to
               put
               off
               Humanity
               ;
               this
               at
               the
               first
               dash
               was
               a
               very
               great
               piece
               of
               Extravagance
               :
               but
               they
               fail'd
               no
               less
               in
               conceiving
               a
               kind
               of
               Infirmity
               and
               Baseness
               in
               the
               most
               natural
               Spring
               of
               our
               Heart
               .
            
             
               Secondly
               ,
               Self-love
               is
               an
               Inclination
               most
               Divine
               in
               its
               Original
               :
               We
               love
               our selves
               for
               this
               very
               Reason
               ,
               because
               God
               has
               loved
               us
               .
               Had
               God
               hated
               us
               ,
               we
               should
               likewise
               hate
               our selves
               ;
               therefore
               't
               is
               unreasonable
               and
               groundless
               to
               cry
               down
               all
               those
               Actions
               which
               Self-love
               excites
               us
               to
               ,
               as
               if
               they
               were
               so
               many
               Crimes
               and
               Infirmities
               :
               according
               to
               the
               dangerous
               Morality
               of
               some
               ,
               who
               have
               pretended
               to
               annihilate
               the
               Excellency
               
               of
               all
               the
               Vertues
               upon
               this
               principle
               ,
               That
               they
               all
               proceeded
               from
               the
               Womb
               of
               Self-love
               ,
               and
               were
               grounded
               meerly
               in
               Interest
               ,
               a
               very
               bad
               Consequence
               ;
               since
               Self-love
               is
               an
               Inclination
               of
               a
               most
               Divine
               and
               Heavenly
               Extraction
               .
               Lastly
               ,
               the
               Love
               of
               our selves
               is
               a
               necessary
               Inclination
               ,
               it
               must
               not
               be
               imagin'd
               ,
               that
               our
               Soul
               is
               indifferent
               to
               tend
               or
               not
               tend
               towards
               that
               ,
               which
               it
               judges
               advantagious
               and
               profitable
               ;
               these
               Indifferences
               of
               Free-will
               are
               the
               Dreams
               and
               Fancies
               of
               those
               who
               have
               not
               sufficiently
               study'd
               Nature
               ,
               or
               are
               not
               willing
               to
               have
               the
               Knowledge
               of
               themselves
               .
            
             
               But
               God
               has
               thought
               fit
               to
               mingle
               Knowledge
               and
               Sense
               together
               ,
               that
               the
               former
               might
               regulate
               and
               guide
               the
               latter
               ;
               and
               the
               latter
               might
               fix
               the
               former
               .
               Had
               Man
               no
               other
               Faculty
               but
               Reason
               ,
               we
               should
               Err
               in
               our
               Thoughts
               ,
               and
               spend
               our selves
               in
               vain
               Speculations
               ,
               applying
               our selves
               to
               know
               every
               thing
               else
               ,
               but
               what
               would
               be
               of
               greatest
               Concernment
               to
               us
               .
               Sense
               is
               therefore
               design'd
               to
               fix
               this
               Intellect
               ,
               and
               confine
               it
               principally
               to
               those
               Objects
               which
               concern
               it
               .
               Were
               there
               nothing
               else
               but
               Sense
               in
               Man
               ,
               he
               might
               indeed
               then
               have
               such
               propensities
               and
               desires
               as
               this
               Sense
               should
               produce
               :
               but
               would
               fail
               of
               Light
               and
               Direction
               for
               finding
               out
               those
               Things
               to
               which
               these
               Desires
               do
               naturally
               tend
               ,
               and
               the
               Love
               of
               pleasure
               being
               blind
               and
               misguided
               ,
               
               would
               throw
               him
               down
               into
               a
               thousand
               Precipices
               ;
               wherefore
               Reason
               is
               design'd
               to
               regulate
               Sense
               .
            
             
               Reason
               is
               the
               Soul's
               Councellor
               :
               Sense
               ,
               i●
               as
               it
               were
               ,
               the
               Force
               and
               Weight
               that
               determines
               it
               .
               And
               these
               Forces
               are
               greater
               or
               lesser
               proportionably
               to
               the
               Difference●
               of
               Sense
               .
               In
               the
               Comparison
               we
               make
               of
               them
               ,
               the
               Soul
               considers
               not
               only
               what
               excites
               in
               it
               present
               ,
               but
               also
               what
               is
               capable
               of
               creating
               to
               it
               future
               Pleasure
               .
               It
               compares
               Pleasure
               with
               Pain
               ,
               the
               present
               Good
               with
               Absent
               ,
               the
               Good
               it
               hopes
               for
               ,
               with
               the
               Dangers
               to
               be
               endur'd
               ;
               and
               determines
               it self
               according
               to
               the
               Instruction
               it
               receives
               in
               these
               various
               Enquiries
               :
               its
               Liberty
               being
               ,
               as
               I
               may
               so
               speak
               ,
               no
               more
               than
               the
               Extent
               of
               its
               Knowledge
               ,
               and
               the
               Power
               it
               hath
               of
               not
               choosing
               ,
               after
               having
               made
               a
               deep
               Scrutiny
               ,
               and
               throughly
               examin'd
               .
            
             
               The
               Case
               being
               thus
               ,
               't
               is
               easy
               to
               judge
               ,
               that
               't
               is
               either
               present
               Advantage
               ,
               which
               consists
               in
               an
               actual
               Sense
               of
               Pleasure
               ;
               or
               future
               ,
               which
               consists
               in
               whatsoever
               can
               hereafter
               caress
               us
               with
               Delight
               ,
               and
               render
               us
               Happy
               ,
               or
               preserve
               our
               Happiness
               by
               preserving
               us
               our selves
               ;
               that
               makes
               all
               the
               Strength
               of
               our
               Soul
               for
               determining
               it self
               in
               its
               Designs
               and
               Conduct
               .
            
             
               This
               Strength
               is
               very
               small
               ,
               when
               included
               within
               the
               Circle
               of
               worldly
               Objects
               .
               The
               Power
               we
               have
               ,
               as
               Men
               ,
               for
               avoiding
               
               Covetousness
               will
               consist
               in
               the
               Fear
               of
               injuring
               our
               Honour
               by
               the
               sordidness
               of
               Interest
               ;
               the
               Power
               we
               have
               to
               hinder
               us
               from
               being
               Prodigal
               ,
               will
               consist
               in
               the
               Fear
               of
               ruining
               our
               Affairs
               ,
               when
               we
               aspire
               at
               gaining
               a
               famous
               Reputation
               by
               our
               Liberalities
               .
               The
               Fear
               of
               Diseases
               will
               make
               us
               resist
               the
               Temptations
               of
               Pleasure
               ;
               Self-love
               will
               render
               us
               moderate
               and
               circumspect
               ,
               and
               even
               thro'
               Pride
               we
               shall
               appear
               humble
               and
               modest
               .
               But
               this
               is
               only
               to
               pass
               from
               one
               Vice
               to
               another
               ;
               if
               we
               would
               give
               our
               Soul
               strength
               enough
               to
               rise
               above
               one
               Infirmity
               without
               relapsing
               into
               another
               ,
               we
               must
               excite
               and
               stir
               it
               up
               by
               Motives
               not
               taken
               from
               the
               World.
               The
               prospect
               of
               Time
               may
               cause
               it
               to
               pass
               from
               Disorder
               to
               Disorder
               ;
               but
               the
               bare
               view
               of
               Eternity
               includes
               such
               Motives
               as
               are
               proper
               to
               elevate
               it
               far
               above
               the
               Region
               of
               all
               its
               Infirmities
               .
               None
               but
               this
               Object
               touches
               and
               sanctifies
               ,
               because
               this
               alone
               mounts
               us
               high
               enough
               for
               totally
               renouncing
               the
               World.
               We
               have
               seen
               some
               Preachers
               ,
               of
               a
               sublime
               and
               lofty
               Eloquence
               ,
               work
               no
               Effect
               ,
               because
               they
               did
               not
               well
               understand
               how
               to
               interest
               and
               engage
               the
               
                 Immortal
                 Nature
              
               ;
               and
               on
               the
               contrary
               ,
               we
               have
               seen
               a
               very
               mean
               Talent
               touch
               and
               affect
               all
               the
               World
               by
               inartificial
               Discourses
               ,
               because
               they
               shot
               the
               right
               Mark
               ,
               and
               ●aid
               hold
               of
               Men
               by
               the
               Motives
               of
               Eternity
               .
               Motives
               ,
               which
               repeated
               a
               thousand
               ways
               
               and
               sometimes
               very
               grosly
               and
               unpolitely
               ,
               have
               won
               the
               most
               enlighten'd
               and
               purify'd
               Souls
               ,
               because
               they
               take
               them
               by
               what
               is
               greatest
               and
               most
               weighty
               in
               them
               ,
               and
               most
               considerable
               in
               all
               external
               Objects
               .
               The
               Motives
               of
               Time
               have
               but
               a
               limited
               ,
               but
               the
               Motives
               of
               Eternity
               have
               as
               it
               were
               an
               infinite
               Strength
               ,
               which
               is
               suspended
               meerly
               by
               our
               Corruption
               .
            
             
               Hence
               it
               follows
               ,
               that
               as
               Self-love
               is
               the
               general
               Source
               of
               those
               Motives
               which
               determine
               our
               Heart
               ,
               so
               't
               is
               Self-love
               ,
               as
               it
               looks
               towards
               Eternity
               ,
               that
               makes
               all
               the
               strength
               we
               have
               to
               raise
               ourselves
               above
               the
               Confines
               of
               the
               World.
               There
               is
               no
               better
               way
               to
               justify
               this
               last
               Truth
               ,
               than
               by
               seeing
               what
               the
               sense
               of
               our
               Immortality
               is
               capable
               of
               working
               in
               us
               ,
               what
               Influence
               it
               has
               upon
               our
               Motions
               and
               Actions
               ,
               and
               of
               what
               use
               it
               is
               in
               our
               Heart
               .
               This
               we
               proceed
               to
               examine
               at
               large
               .
            
          
           
             
               CHAP.
               VI.
               
                 Where
                 we
                 explain
                 what
                 the
                 Sense
                 of
                 our
                 Immortality
                 is
                 capable
                 of
                 working
                 upon
                 our
                 Heart
                 .
              
            
             
               WE
               certainly
               see
               ,
               that
               whatsoever
               comforts
               ,
               raises
               and
               satisfies
               us
               ,
               takes
               its
               Birth
               from
               this
               Original
               ;
               't
               is
               only
               
               in
               the
               Idea
               and
               Sense
               of
               our
               Immortality
               ,
               that
               we
               find
               true
               and
               solid
               Consolations
               against
               the
               Fears
               of
               Death
               ,
               as
               't
               is
               easy
               to
               shew
               by
               considering
               this
               Object
               every
               way
               .
            
             
               The
               Idea
               of
               Death
               includes
               Six
               others
               :
               an
               Idea
               of
               Desertion
               or
               Leaving
               ,
               an
               Idea
               of
               Necessity
               ,
               an
               Idea
               of
               Solitude
               ,
               an
               Idea
               of
               Destruction
               ,
               an
               Idea
               of
               Judgment
               ,
               and
               an
               Idea
               of
               Misery
               .
               The
               Idea
               of
               Desertion
               or
               Leaving
               imports
               ,
               that
               we
               leave
               All
               ,
               and
               all
               leaves
               us
               .
               This
               Idea
               mortifies
               and
               afflicts
               Self-love
               ,
               because
               it
               represents
               to
               it
               the
               rupture
               and
               disappointment
               of
               its
               Applications
               and
               Desires
               .
               It
               beholds
               its
               loss
               of
               the
               Time
               present
               ,
               and
               a
               Curtain
               is
               drawn
               upon
               the
               Future
               ;
               and
               indeed
               ,
               I
               confess
               ,
               Man
               has
               very
               good
               reason
               to
               be
               afraid
               till
               the
               Curtain
               is
               ,
               as
               it
               were
               ,
               drawn
               back
               by
               Repentance
               ;
               and
               he
               can
               assure
               himself
               of
               the
               Remission
               of
               his
               Sins
               ,
               without
               which
               ,
               he
               is
               uncapable
               of
               any
               Comfort
               either
               in
               Life
               or
               Death
               ;
               but
               when
               he
               hath
               made
               his
               Peace
               with
               his
               God
               ,
               which
               he
               may
               know
               by
               the
               State
               of
               his
               Heart
               and
               the
               Sentiment
               of
               his
               Conscience
               ,
               he
               certainly
               ought
               to
               have
               quite
               different
               Ideas
               of
               Death
               :
               what
               he
               regrets
               and
               bemoans
               is
               of
               very
               small
               Moment
               ,
               if
               he
               compare
               it
               not
               only
               with
               the
               glorious
               Eternity
               ,
               promis'd
               him
               in
               the
               Gospel
               ,
               but
               also
               with
               his
               own
               natural
               Excellency
               .
               He
               ought
               to
               make
               it
               a
               Matter
               of
               the
               greatest
               Wonder
               ,
               that
               a
               Mind
               ,
               which
               by
               the
               inviolable
               Inclinations
               
               of
               its
               Nature
               flies
               up
               to
               Infinity
               ,
               should
               so
               long
               buisy
               it self
               with
               the
               Trifles
               of
               this
               Life
               ;
               and
               one
               may
               say
               ,
               without
               adding
               an
               Hyperbole
               to
               this
               Mind
               ,
               that
               if
               it
               has
               lost
               any
               thing
               ,
               't
               is
               Life
               ,
               and
               not
               Death
               ,
               that
               ought
               to
               bear
               the
               Blame
               .
               Life
               has
               involv'd
               it
               in
               the
               Loss
               of
               many
               precious
               things
               ,
               its
               Sanctity
               ,
               the
               sense
               of
               God's
               Love
               ,
               &c.
               and
               to
               retrieve
               its
               Damage
               ,
               has
               given
               it
               nothing
               but
               Shows
               and
               Appearances
               ,
               but
               Death
               will
               advantagiously
               indemnify
               and
               repair
               its
               Loss
               ,
               provided
               it
               depart
               in
               the
               Lord.
               
            
             
               Death
               deprives
               us
               of
               our
               Five
               Senses
               ;
               whereupon
               Self-love
               makes
               this
               Resentment
               ,
               That
               if
               it
               be
               a
               great
               Affliction
               for
               a
               Man
               to
               lose
               his
               Seeing
               or
               Hearing
               ,
               't
               is
               a
               much
               greater
               to
               lose
               all
               his
               Senses
               at
               once
               :
               but
               Self-love
               is
               mistaken
               ,
               for
               we
               are
               so
               far
               from
               losing
               all
               our
               five
               Senses
               ,
               that
               't
               is
               certain
               we
               do
               not
               really
               lose
               one
               of
               them
               :
               we
               don't
               become
               uncapable
               of
               Seeing
               ,
               Hearing
               and
               Speaking
               ;
               'T
               is
               not
               the
               Nature
               of
               Things
               ,
               but
               the
               free
               Institution
               of
               God
               ,
               that
               hath
               affix'd
               these
               Perceptions
               of
               our
               Soul
               to
               the
               Organs
               of
               our
               Body
               ,
               to
               which
               they
               had
               naturally
               no
               more
               Relation
               ,
               than
               to
               the
               Matter
               which
               is
               hidden
               in
               the
               Center
               of
               the
               Earth
               ,
               howsoever
               Men
               may
               be
               prejudic'd
               in
               this
               Matter
               .
               Would
               we
               say
               such
               a
               Man
               has
               lost
               his
               Sight
               ,
               the
               natural
               Disposition
               of
               whose
               Faculties
               God
               should
               have
               so
               chang'd
               as
               to
               have
               order'd
               that
               his
               Eyes
               should
               have
               no
               more
               Priviledge
               
               than
               the
               rest
               ,
               and
               that
               all
               the
               parts
               of
               his
               Body
               should
               be
               capable
               of
               Seeing
               ?
               This
               is
               the
               Idea
               of
               a
               Man
               that
               loses
               one
               way
               of
               perceiving
               ,
               and
               sees
               this
               infinite
               Abyss
               of
               Sensibility
               ,
               which
               is
               naturally
               in
               him
               ,
               adequately
               fill'd
               .
            
             
               These
               Losses
               which
               prejudic'd
               Nature
               imagines
               it
               is
               at
               by
               Death
               ,
               become
               so
               much
               the
               more
               sensible
               as
               they
               are
               unavoidable
               ,
               and
               impos'd
               by
               a
               fatal
               Necessity
               ,
               which
               cannot
               be
               resisted
               .
               Men
               have
               always
               look'd
               upon
               ●his
               Necessity
               as
               a
               dreadful
               Misery
               ;
               the
               ir●egular
               Inclination
               they
               have
               to
               love
               forbid●en
               Things
               with
               so
               much
               the
               greater
               ar●our
               ,
               which
               caused
               One
               to
               say
               ,
               
                 Define
                 vitiae
                 ●rritare
                 ,
                 vetando
              
               ,
               augments
               and
               encreases
               ●heir
               Love
               of
               Life
               ,
               by
               the
               Impossibility
               they
               ●nd
               themselves
               under
               of
               extending
               its
               Li●●its
               ,
               and
               makes
               'em
               look
               upon
               Death
               with
               ●o
               much
               the
               more
               horour
               ,
               as
               they
               are
               unca●able
               of
               avoiding
               it
               .
               But
               had
               the
               Wisdom
               ●f
               God
               impos'd
               upon
               Men
               the
               necessity
               of
               ●iving
               ,
               as
               it
               has
               the
               necessity
               of
               Dying
               ,
               we
               ●ay
               be
               almost
               assur'd
               that
               in
               time
               they
               would
               ●e
               as
               much
               afflicted
               and
               troubled
               at
               the
               ●houghts
               of
               their
               Immortality
               ,
               as
               now
               they
               ●re
               at
               those
               of
               their
               Mortality
               .
               Now
               the
               ne●essity
               of
               Dying
               makes
               them
               attend
               more
               to
               ●●e
               Pleasures
               than
               the
               Crosses
               of
               Life
               ;
               but
               ●●en
               the
               necessity
               of
               Living
               would
               cause
               ●●em
               to
               apply
               more
               regard
               and
               attention
               to
               ●●e
               Evils
               ,
               than
               to
               the
               Agreements
               and
               Plea●●res
               of
               Life
               .
            
             
             
               Our
               Soul
               assuredly
               owes
               a
               great
               part
               of
               its
               Repugnancy
               ,
               and
               Unwillingness
               to
               leave
               the
               Body
               ,
               to
               Custome
               and
               Prejudices
               ;
               to
               see
               this
               ,
               we
               need
               only
               reflect
               upon
               our
               past
               Life
               ,
               remark
               and
               muster
               up
               together
               all
               its
               Pleasures
               and
               seriously
               ask
               our selves
               ,
               whether
               all
               that
               countervails
               our
               past
               Grief
               and
               Trouble
               ?
               On
               one
               side
               ,
               what
               if
               it
               pleas'd
               the
               Author
               of
               Nature
               to
               endow
               a
               Soul
               ,
               which
               is
               form'd
               to
               animate
               a
               Body
               ,
               with
               a
               most
               distinct
               Knowledge
               of
               the
               Dignity
               and
               Perfections
               of
               its
               Nature
               ,
               the
               Grandeur
               of
               its
               End
               ,
               and
               the
               Nobility
               of
               its
               Extraction
               ;
               and
               on
               the
               other
               it
               were
               inform'd
               distinctly
               of
               all
               the
               Infirmities
               ,
               of
               all
               the
               base
               and
               painful
               Dependances
               which
               it
               goes
               to
               espouse
               ,
               by
               espousing
               this
               Body
               ,
               pray
               would
               not
               the
               very
               first
               Moment
               of
               its
               Life
               certainly
               seem
               the
               beginning
               of
               Death
               ?
               So
               for
               this
               reason
               't
               was
               necessary
               that
               the
               confus'd
               Sensations
               of
               Nature
               ,
               which
               alligate
               and
               fasten
               us
               to
               Life
               ,
               should
               precede
               the
               distinct
               Ideas
               which
               are
               proper
               enough
               in
               themselves
               to
               free
               and
               loosen
               us
               from
               it
               ,
               and
               that
               the
               former
               should
               be
               naturally
               of
               greater
               Force
               and
               Activity
               than
               the
               latter
               .
               For
               tho'
               God
               would
               not
               have
               us
               be
               excessively
               fond
               of
               Life
               ,
               yet
               the
               Author
               of
               Nature
               was
               oblig'd
               to
               interess
               and
               engage
               us
               in
               the
               Preservation
               of
               Corporeal
               Nature
               ,
               without
               which
               there
               would
               be
               no
               Society
               .
            
             
               Death
               has
               two
               very
               different
               ,
               and
               also
               very
               opposite
               Aspects
               ,
               as
               we
               consider
               it
               with
               
               reference
               to
               the
               Soul.
               For
               Life
               and
               Death
               may
               both
               be
               said
               to
               make
               the
               Debasement
               and
               Glory
               of
               Man.
               Life
               makes
               the
               Glory
               of
               the
               Body
               ,
               and
               the
               Debasement
               of
               the
               Soul
               ;
               't
               is
               by
               Life
               ,
               that
               the
               Body
               is
               extended
               to
               the
               just
               and
               natural
               Proportion
               of
               its
               Parts
               .
               Life
               gives
               it
               Health
               ,
               Strength
               ,
               Agility
               ,
               Beauty
               ,
               and
               makes
               ,
               in
               a
               word
               ,
               all
               its
               Perfections
               .
               But
               Life
               causes
               the
               Debasement
               of
               our
               Soul
               ,
               it
               confines
               it
               to
               such
               Objects
               as
               are
               no
               ways
               related
               to
               its
               natural
               Excellency
               ,
               it
               makes
               this
               Mind
               buisy
               it self
               in
               trivial
               Affairs
               ,
               and
               place
               its
               whole
               Concern
               in
               the
               management
               of
               a
               Family
               ,
               a
               Field
               ,
               a
               Vineyard
               ,
               and
               the
               most
               abject
               and
               sordid
               necessities
               of
               the
               Body
               ,
               as
               if
               this
               immortal
               Mind
               was
               made
               for
               no
               higher
               and
               nobler
               Imployment
               ,
               but
               to
               prolong
               for
               some
               Moments
               the
               Duration
               of
               this
               frail
               Machine
               ,
               to
               which
               it
               is
               united
               .
            
             
               If
               Life
               makes
               the
               Glory
               of
               the
               Body
               ,
               and
               the
               Debasement
               of
               the
               Soul
               ,
               Death
               may
               be
               said
               to
               make
               the
               Glory
               of
               the
               Soul
               ,
               and
               the
               Debasement
               of
               the
               Body
               .
               The
               Body
               falls
               ,
               but
               the
               Soul
               rises
               up
               and
               soars
               ,
               as
               it
               were
               ,
               to
               its
               native
               Heaven
               .
               The
               Body
               consumes
               ,
               and
               in
               process
               of
               time
               relapses
               into
               Dust
               ,
               but
               the
               Mind
               extends
               and
               enlarges
               it self
               like
               a
               Divine
               Sphere
               ,
               which
               becomes
               greater
               and
               greater
               proportionably
               to
               the
               nearness
               of
               its
               Approach
               to
               God.
               The
               Body
               is
               depriv'd
               of
               its
               former
               Motion
               ,
               the
               Soul
               acquires
               such
               Knowledge
               as
               it
               had
               not
               before
               .
               The
               Body
               
               mingles
               it self
               with
               the
               Earth
               ,
               the
               Soul
               is
               re-united
               to
               God.
               
            
             
               The
               Debasement
               ,
               which
               ensues
               upon
               Death
               ,
               lights
               upon
               an
               insensible
               lump
               of
               Matter
               .
               A
               Carcass
               ,
               gnaw'd
               by
               devouring
               Worms
               ,
               endures
               no
               Pain
               ,
               it
               smells
               not
               those
               noisom
               Odours
               it
               exhales
               ,
               is
               not
               terrify'd
               with
               the
               surrounding
               Darkness
               ,
               nor
               is
               out
               of
               Conceit
               with
               it self
               ,
               even
               when
               't
               is
               nothing
               else
               but
               an
               horrid
               Miscellany
               of
               Blood
               and
               Dirt
               ,
               of
               Bones
               and
               Putrefaction
               .
               'T
               is
               an
               Illusion
               and
               Cheat
               of
               prejudic'd
               Nature
               ,
               that
               makes
               us
               affix
               our
               proper
               Ideas
               and
               Perceptions
               to
               such
               Objects
               as
               do
               only
               occasion
               them
               .
            
             
               Matter
               ,
               when
               depriv'd
               of
               Life
               and
               Sense
               ,
               is
               plac'd
               in
               its
               natural
               State
               ;
               this
               is
               no
               Imbasement
               or
               Degradation
               to
               it
               ;
               all
               the
               seeming
               Dishonour
               and
               Turpitude
               is
               meerly
               in
               our
               Fancy
               .
               But
               the
               case
               is
               not
               the
               same
               ,
               in
               respect
               of
               that
               Imbasement
               and
               Degradation
               to
               which
               Life
               exposes
               us
               .
               This
               is
               not
               the
               natural
               State
               of
               such
               a
               Soul
               as
               ours
               ;
               and
               doubtless
               the
               Author
               of
               Nature
               had
               never
               abandon'd
               it
               to
               such
               a
               Condition
               but
               upon
               the
               account
               of
               Sin
               :
               Man
               indeed
               would
               have
               liv'd
               ,
               but
               his
               Life
               would
               have
               been
               more
               Noble
               and
               Excellent
               .
               'T
               is
               a
               great
               mistake
               to
               pretend
               ,
               that
               Man's
               Death
               commences
               the
               Punishment
               of
               his
               Corruption
               .
               Life
               has
               already
               punish'd
               criminal
               Man
               by
               those
               sad
               Dependances
               ,
               which
               alligate
               and
               confine
               the
               Thoughts
               ,
               Cares
               ,
               Desires
               and
               Affections
               of
               so
               great
               and
               
               noble
               a
               Soul
               ,
               to
               the
               support
               and
               preservation
               of
               this
               sordid
               Mass
               of
               Clay
               ,
               which
               we
               term
               our
               Body
               .
            
             
               Yet
               such
               is
               the
               Imbecillity
               and
               Weakness
               of
               Man
               ,
               that
               he
               would
               needs
               fancy
               himself
               Debased
               where
               really
               he
               is
               not
               ;
               and
               is
               not
               willing
               to
               perceive
               himself
               Debas'd
               where
               really
               he
               is
               so
               .
               An
               imaginary
               Debasement
               frightens
               and
               terrifies
               him
               ,
               and
               yet
               he
               cannot
               see
               a
               proper
               and
               real
               Debasement
               .
            
             
               But
               what
               if
               the
               Body
               be
               truly
               Degraded
               ,
               so
               the
               Gain
               of
               the
               Soul
               does
               infinitely
               preponderate
               the
               Losses
               of
               the
               Body
               ?
               Are
               we
               so
               weak
               as
               to
               think
               ,
               that
               our
               Happinessness
               is
               so
               confin'd
               and
               fix'd
               to
               certain
               Affairs
               ,
               Possessions
               ,
               Offices
               ,
               Housholds
               ,
               and
               a
               certain
               Circle
               of
               Persons
               ,
               with
               whom
               we
               have
               Society
               ,
               as
               that
               we
               cannot
               be
               Happy
               without
               all
               these
               things
               ?
            
             
               We
               have
               almost
               the
               very
               same
               Notions
               of
               Death
               ,
               as
               Children
               have
               ,
               when
               they
               fancy
               they
               shall
               be
               weary
               with
               abiding
               in
               the
               Grave
               ;
               and
               not
               dare
               to
               be
               alone
               in
               the
               Abyss
               of
               surrounding
               Darkness
               .
               We
               terrify
               our selves
               with
               our
               own
               Phantomes
               and
               
               Chimaera's
               ,
               we
               make
               such
               a
               Confusion
               of
               our
               proper
               Perceptions
               with
               the
               Grave
               ,
               which
               is
               their
               Object
               ,
               that
               we
               are
               ready
               to
               imagine
               and
               resent
               that
               Horrour
               in
               the
               Sepulchre
               ,
               which
               is
               meerly
               a
               Creature
               of
               our
               own
               Fancy
               ,
               and
               exists
               no
               where
               else
               but
               in
               our
               own
               Soul.
               
            
             
             
               We
               should
               not
               fear
               this
               pretended
               Solitude
               ,
               and
               apparent
               Privation
               which
               attend
               Death
               ,
               if
               substituting
               the
               distinct
               Ideas
               of
               Reason
               ,
               instead
               of
               the
               confused
               Perceptions
               of
               Nature
               ,
               we
               would
               consider
               that
               by
               Death
               we
               are
               not
               depriv'd
               either
               of
               the
               Subject
               ,
               or
               the
               Cause
               of
               those
               Delights
               which
               this
               World
               may
               have
               afforded
               us
               .
               For
               the
               Subject
               is
               our
               Soul
               ,
               which
               still
               remains
               ;
               and
               the
               Cause
               is
               GOD
               ,
               who
               is
               immortal
               and
               immutable
               .
               The
               reason
               why
               we
               regret
               and
               bemoan
               the
               loss
               of
               the
               Sky
               ,
               Earth
               ,
               Elements
               ,
               Society
               ,
               is
               because
               we
               invest
               these
               Things
               ,
               with
               those
               agreeable
               Sensations
               which
               they
               occasion'd
               ;
               not
               considering
               that
               we
               carry
               away
               with
               us
               the
               Colours
               ,
               Cloth
               ,
               Paint
               and
               Pencil
               which
               are
               necessary
               for
               drawing
               this
               admirable
               Picture
               ;
               and
               that
               if
               God
               fail
               us
               not
               ,
               we
               can
               nev●r
               want
               any
               thing
               .
            
             
               Nor
               ought
               the
               Idea
               of
               Destruction
               ,
               which
               is
               included
               in
               Death
               ,
               to
               trouble
               us
               any
               more
               than
               this
               Idea
               of
               Solitude
               ,
               which
               we
               have
               been
               speaking
               of
               .
               'T
               is
               true
               ,
               Death
               seems
               to
               destroy
               Man
               several
               ways
               .
               In
               his
               account
               it
               destroys
               the
               World
               ,
               it
               being
               certain
               that
               the
               Sun
               ,
               Moon
               ,
               Stars
               ,
               Air
               ,
               Earth
               ,
               Sea
               ,
               although
               they
               be
               not
               absolutely
               Annihilated
               in
               themselves
               ,
               may
               yet
               be
               said
               to
               be
               annihilated
               in
               respect
               of
               him
               ,
               seeing
               that
               he
               cannot
               enjoy
               any
               longer
               Use
               of
               them
               .
               Man
               is
               not
               annihilated
               in
               himself
               ,
               but
               in
               the
               Nature
               which
               he
               admires
               ,
               and
               which
               perishes
               as
               to
               
               him
               ;
               in
               the
               Society
               he
               has
               been
               us'd
               to
               ,
               and
               which
               ceases
               to
               be
               any
               longer
               in
               his
               Account
               ;
               in
               his
               Body
               ,
               the
               Instrument
               of
               his
               Pleasures
               ,
               which
               perishes
               and
               moulders
               away
               in
               the
               Dust
               of
               the
               Grave
               .
               Let
               us
               see
               whether
               there
               be
               any
               thing
               Real
               in
               either
               of
               these
               Three
               kinds
               of
               Destruction
               .
            
             
               First
               then
               ,
               external
               Things
               cannot
               be
               said
               to
               be
               annihilated
               both
               in
               themselves
               ,
               and
               in
               respect
               of
               thei
               .
               Use
               ;
               for
               how
               do
               we
               know
               but
               the
               same
               Institution
               in
               kind
               may
               still
               remain
               and
               be
               in
               Force
               ,
               tho'
               the
               manner
               of
               it
               cease
               .
               Indeed
               there
               is
               no
               great
               likelyhood
               of
               our
               having
               such
               kind
               of
               Sensations
               after
               Death
               ,
               as
               we
               had
               during
               our
               Life
               ;
               for
               't
               is
               no
               longer
               necessary
               that
               these
               Sensations
               should
               be
               proportion'd
               to
               the
               Condition
               and
               Preservation
               of
               a
               Body
               ,
               which
               in
               respect
               of
               us
               ,
               ceases
               to
               subsist
               :
               The
               design
               which
               the
               Author
               of
               Nature
               hath
               had
               of
               engaging
               us
               in
               the
               Preservation
               of
               this
               Body
               ,
               by
               the
               Pleasure
               which
               the
               Aliments
               excite
               in
               us
               ,
               being
               accomplish'd
               ,
               and
               come
               to
               its
               intended
               Period
               ,
               we
               easily
               conceive
               ,
               that
               there
               being
               no
               longer
               Pleasure
               to
               be
               excited
               in
               us
               by
               Aliments
               ,
               Tasting
               has
               no
               place
               after
               Death
               ,
               and
               is
               not
               a
               proper
               Faculty
               for
               the
               Enjoyment
               of
               the
               other
               World
               ,
               unless
               God
               affix
               it
               to
               other
               Objects
               for
               different
               Ends.
               But
               methinks
               Hearing
               and
               Seeing
               being
               not
               only
               design'd
               for
               the
               Preservation
               of
               the
               Body
               ,
               but
               also
               for
               the
               Search
               and
               Pursuit
               of
               all
               
               that
               may
               nourish
               the
               Admiration
               and
               Gratitude
               we
               bear
               to
               the
               Creatour
               ,
               we
               have
               no
               reason
               to
               believe
               ,
               that
               these
               Sensations
               are
               terminated
               by
               Death
               .
               Indeed
               ,
               I
               own
               ,
               we
               shall
               not
               see
               by
               the
               Motion
               of
               the
               
                 Optick
                 Nerve
              
               ;
               but
               yet
               we
               may
               be
               said
               to
               see
               for
               all
               that
               .
               For
               pray
               ,
               what
               has
               the
               shaking
               of
               the
               Optick
               Nerve
               common
               with
               the
               Perception
               of
               Light
               ?
               These
               things
               have
               no
               natural
               Relation
               to
               each
               other
               ;
               and
               if
               we
               see
               Light
               and
               visible
               Things
               ,
               by
               the
               occasion
               of
               the
               Optick
               Nerve
               ,
               mov'd
               after
               a
               certain
               manner
               ,
               nothing
               hinders
               but
               we
               may
               have
               the
               same
               Sensations
               ,
               by
               the
               occasion
               of
               the
               Aethereal
               Matter
               ,
               which
               us'd
               to
               agitate
               the
               Optick
               Nerve
               ;
               which
               may
               be
               said
               proportionably
               of
               Hearing
               .
               But
               suppose
               we
               should
               not
               have
               these
               very
               Sensations
               ,
               what
               does
               that
               signify
               ,
               since
               we
               shall
               certainly
               have
               Others
               ,
               and
               those
               of
               a
               more
               noble
               and
               elevated
               Kind
               ?
               For
               as
               by
               losing
               the
               Body
               we
               shall
               not
               be
               depriv'd
               of
               any
               thing
               but
               what
               confin'd
               and
               degraded
               us
               ,
               we
               ought
               not
               to
               fear
               that
               our
               Soul
               will
               lose
               any
               thing
               of
               the
               Purity
               and
               Excellency
               of
               its
               Operations
               ,
               by
               disentangling
               it self
               from
               the
               Embraces
               of
               Matter
               .
            
             
               'T
               is
               neither
               our
               Duty
               nor
               Interest
               to
               meddle
               ,
               and
               spend
               our
               Conjectures
               about
               those
               things
               ,
               which
               God
               thought
               fit
               to
               conceal
               from
               our
               Knowledge
               :
               but
               ,
               I
               believe
               ,
               't
               would
               not
               be
               a
               piece
               of
               too
               great
               Boldness
               
               and
               Presumption
               to
               conjecture
               ,
               That
               as
               the
               Imbasement
               and
               Vileness
               of
               Man
               during
               this
               Life
               ,
               consists
               in
               having
               his
               Reason
               subjected
               to
               Sense
               ;
               so
               the
               Glory
               ,
               that
               will
               follow
               Death
               ,
               consists
               in
               a
               perfect
               submission
               of
               Sense
               to
               the
               Empire
               of
               Reason
               .
               Indeed
               at
               present
               ,
               as
               the
               Soul
               is
               descended
               from
               Heaven
               to
               inhabit
               a
               Tabernacle
               of
               Clay
               ,
               it
               buisies
               not
               it self
               in
               enlarging
               its
               Views
               ,
               or
               extending
               its
               Lights
               :
               but
               on
               the
               contrary
               ,
               't
               is
               employ'd
               in
               ●●cking
               and
               confining
               'em
               ,
               that
               it
               may
               not
               di●dain
               to
               use
               them
               in
               preserving
               the
               Body
               .
               But
               then
               ,
               as
               the
               Soul
               will
               take
               its
               flight
               from
               these
               lower
               Regions
               ,
               to
               its
               Heavenly
               Station
               ,
               where
               it
               will
               have
               no
               longer
               need
               to
               care
               for
               the
               Support
               and
               Preservation
               of
               the
               Body
               ,
               but
               its
               whole
               Business
               will
               be
               to
               glorify
               God
               ;
               't
               will
               no
               longer
               bestir
               it self
               to
               limit
               and
               confine
               ,
               but
               to
               purify
               and
               enlarge
               its
               Knowledge
               ,
               in
               order
               to
               render
               it
               more
               worthy
               of
               God
               ,
               about
               whom
               it
               will
               be
               conversant
               .
            
             
               The
               second
               Destruction
               we
               apprehend
               in
               Death
               is
               no
               less
               Imaginary
               ;
               for
               tho'
               we
               see
               the
               Links
               which
               ty'd
               us
               to
               Society
               dissolve
               and
               break
               ,
               yet
               we
               ought
               not
               ,
               for
               all
               that
               ,
               to
               think
               we
               shall
               be
               exempted
               from
               all
               manner
               of
               Friendly
               Obligations
               .
               The
               Society
               of
               Spirits
               does
               very
               well
               countervail
               the
               Society
               of
               Bodies
               ,
               whatever
               weak
               and
               prejudic'd
               Nature
               may
               think
               of
               it
               .
               And
               when
               we
               shall
               put
               off
               these
               Eyes
               and
               Ears
               ,
               which
               are
               design'd
               
               for
               our
               Commerce
               and
               Conversation
               with
               Men
               ,
               we
               solace
               our selves
               with
               this
               Lenitive
               ,
               That
               we
               shall
               undoubtedly
               acquire
               other
               ways
               of
               Sensation
               and
               Knowledge
               ,
               by
               vertue
               of
               another
               Institution
               ,
               proportion'd
               to
               our
               future
               Condition
               .
            
             
               Lastly
               ,
               I
               grant
               that
               One
               ,
               who
               still
               lives
               in
               this
               World
               ,
               and
               is
               depriv'd
               of
               the
               Members
               of
               his
               Body
               ,
               is
               to
               be
               pitty'd
               .
               But
               when
               a
               Man
               is
               transported
               into
               another
               World
               ,
               sees
               another
               Oeconomy
               of
               Objects
               ,
               what
               should
               he
               do
               with
               these
               Senses
               ,
               which
               have
               indeed
               some
               Relation
               to
               this
               present
               World
               ,
               but
               not
               to
               his
               glorify'd
               State
               ?
               The
               Mischief
               arises
               from
               hence
               ,
               That
               in
               the
               ordinary
               Idea
               we
               have
               of
               our selves
               ,
               we
               attribute
               too
               much
               to
               the
               Body
               ,
               and
               too
               little
               to
               the
               Soul
               ;
               whereas
               following
               the
               distinct
               Ideas
               of
               Things
               ,
               we
               cannot
               ascribe
               too
               much
               to
               a
               Spirit
               ,
               nor
               too
               little
               to
               Matter
               .
            
             
               And
               here
               I
               durst
               advance
               a
               Maxim
               ,
               which
               will
               seem
               a
               very
               great
               Paradox
               :
               Namely
               ,
               That
               altho'
               ,
               according
               to
               the
               confus'd
               Notion
               we
               have
               of
               these
               things
               ,
               Death
               be
               more
               capable
               of
               humbling
               us
               than
               Life
               ;
               yet
               according
               to
               the
               distinct
               Notion
               ,
               and
               in
               the
               reallity
               of
               the
               Thing
               it self
               ,
               Life
               is
               a
               more
               humbling
               and
               debasing
               Object
               than
               Death
               .
            
             
               Death
               humbles
               the
               
                 Grand
                 Seignior
              
               ,
               the
               Prince
               ,
               the
               Monarch
               :
               but
               Life
               humbles
               the
               Man
               ,
               which
               is
               more
               than
               all
               that
               .
               Death
               snatches
               from
               us
               the
               props
               and
               supports
               of
               
               our
               Vanity
               :
               but
               Life
               in
               the
               Debasement
               ,
               to
               which
               it
               pulls
               us
               down
               ,
               suspends
               in
               us
               most
               of
               the
               Sense
               of
               our
               true
               Grandeur
               .
               Death
               brings
               the
               Body
               down
               into
               the
               Grave
               ;
               but
               Life
               ,
               as
               it
               were
               ,
               calls
               down
               our
               Soul
               from
               Heaven
               .
               Death
               puts
               a
               Period
               to
               our
               secular
               Commerce
               with
               Men
               ;
               but
               Life
               suspends
               that
               natural
               Commerce
               we
               ought
               to
               have
               with
               God
               ,
               and
               which
               our
               Heart
               perceives
               to
               be
               the
               End
               for
               which
               it
               was
               made
               .
               The
               Pursuivants
               of
               Death
               are
               ,
               Darkness
               ,
               Worms
               and
               Putrefaction
               ,
               whereof
               we
               are
               not
               sensible
               :
               Life
               is
               totally
               made
               up
               of
               Weakness
               ,
               Baseness
               ,
               Infirmities
               ,
               Disgraces
               ,
               of
               which
               we
               are
               sensible
               .
            
             
               Wherefore
               we
               are
               certainly
               prejudic'd
               and
               mistaken
               ,
               when
               we
               terrify
               our selves
               with
               the
               Ideas
               of
               
                 Desertion
                 ,
                 Necessity
                 ,
                 Solitude
                 ,
                 Destruction
                 ,
              
               which
               are
               not
               really
               included
               in
               the
               Image
               of
               Death
               ;
               but
               herein
               indeed
               we
               do
               not
               mistake
               ,
               when
               we
               dread
               the
               Judgment
               of
               God
               ,
               which
               accompanies
               Death
               ;
               for
               certainly
               this
               cannot
               but
               seem
               terrible
               to
               a
               Conscience
               that
               feels
               it self
               laden
               with
               the
               Weight
               of
               a
               multitude
               of
               Sins
               ,
               and
               pray
               where
               is
               there
               a
               Man
               ,
               that
               finds
               not
               himself
               in
               this
               Condition
               ,
               if
               he
               reflect
               but
               never
               so
               little
               upon
               his
               past
               Life
               ?
               This
               Moment
               truly
               is
               dreadful
               ,
               upon
               which
               we
               conceive
               all
               Eternity
               to
               depend
               ;
               but
               't
               is
               certain
               that
               ,
               even
               in
               this
               ,
               the
               Heart
               of
               Man
               suggests
               to
               it self
               many
               Cheats
               and
               Illusions
               .
               
               It
               fancies
               the
               Moment
               of
               Death
               to
               be
               the
               Price
               of
               Eternal
               Life
               :
               And
               considers
               not
               ,
               that
               't
               is
               not
               this
               Instant
               ,
               but
               its
               whole
               Life
               which
               God
               requires
               ;
               that
               this
               moment
               hath
               nothing
               more
               pleasing
               to
               God
               than
               any
               other
               ;
               and
               that
               its
               whole
               Importance
               consists
               simply
               in
               this
               ,
               That
               it
               is
               the
               concluding
               Moment
               of
               Life
               :
               And
               Lastly
               ,
               That
               't
               is
               not
               this
               Moment
               that
               contracts
               and
               covenants
               with
               the
               Divine
               Justice
               ,
               but
               all
               the
               Time
               we
               past
               in
               our
               Impenitence
               .
            
             
               The
               Sentiments
               therefore
               of
               our
               Immortality
               ,
               our
               Perfections
               ,
               and
               our
               End
               ,
               will
               harmonize
               and
               agree
               together
               admirably
               well
               ;
               and
               with
               the
               other
               Sentiments
               and
               Inclinations
               of
               Nature
               ,
               and
               the
               Principles
               of
               Religion
               ,
               which
               God
               has
               given
               us
               for
               our
               Consolation
               ,
               against
               all
               the
               seeming
               Frightfulness
               and
               Horrour
               of
               this
               
                 King
                 of
                 Terrors
              
               .
            
          
           
             
               CHAP.
               VIII
               .
               
                 Where
                 we
                 continue
                 to
                 shew
                 ,
                 what
                 Effect
                 the
                 Sentiment
                 of
                 our
                 Immortality
                 can
                 work
                 upon
                 our
                 Heart
                 .
              
            
             
               CErtainly
               the
               Idea
               of
               our
               Immortality
               can
               never
               be
               too
               present
               to
               our
               Mind
               ,
               for
               our
               Comfort
               and
               Consolation
               ,
               amidst
               this
               eternal
               Circle
               of
               those
               sad
               and
               dismal
               
               Objects
               which
               compass
               us
               about
               ;
               and
               those
               publick
               and
               private
               Calamities
               ,
               which
               the
               Severity
               of
               God
               has
               vary'd
               so
               many
               ways
               ,
               to
               give
               Occasion
               to
               the
               sweet
               Variety
               of
               His
               Deliverances
               and
               Consolations
               .
            
             
               After
               all
               ,
               what
               signifies
               it
               that
               we
               are
               infirm
               and
               mortal
               in
               our
               Bodies
               ?
               This
               State
               cannot
               last
               long
               .
               Why
               should
               we
               embarass
               and
               perplex
               our selves
               with
               Cares
               and
               Sollicitude
               for
               the
               short
               Futurity
               of
               this
               transient
               Life
               ?
               Have
               we
               not
               another
               Futurity
               in
               View
               ,
               which
               very
               well
               deserves
               the
               principal
               Care
               and
               Occupation
               of
               our
               Heart
               and
               Mind
               ?
               What
               need
               we
               value
               the
               Menaces
               and
               Threats
               of
               the
               World
               ?
               What
               can
               it
               do
               to
               us
               ?
               It
               may
               indeed
               crush
               our
               Body
               into
               Atomes
               ,
               but
               cannot
               destroy
               us
               .
               What
               if
               the
               Frame
               of
               the
               World
               perish
               ,
               Nature
               decline
               and
               shake
               ,
               the
               Elements
               corrupt
               and
               decay
               ,
               what
               if
               our
               Body
               be
               converted
               into
               Dust
               ,
               Worms
               or
               Vapour
               ,
               what
               if
               it
               descend
               again
               into
               the
               Womb
               of
               its
               Mother
               Earth
               ,
               or
               be
               dispers'd
               into
               the
               fluid
               Air
               ;
               the
               Ruines
               of
               the
               World
               will
               not
               crush
               and
               destroy
               our
               Soul
               ,
               nor
               dissolve
               that
               Divine
               Principle
               ,
               which
               is
               in
               its
               own
               Nature
               uncapable
               of
               a
               Dissolution
               ?
               We
               think
               the
               Body
               ,
               which
               cloaths
               us
               ,
               is
               Our-self
               :
               This
               is
               a
               mistake
               ;
               this
               Clay
               is
               not
               Our-self
               ,
               nor
               ever
               will
               be
               .
               God
               indeed
               will
               re-establish
               and
               raise
               it
               in
               Honour
               ,
               to
               serve
               for
               a
               Tabernacle
               of
               that
               Spirit
               ,
               which
               was
               its
               original
               Guest
               and
               Inhabitant
               ;
               
               but
               this
               Union
               will
               not
               be
               with
               the
               same
               Submission
               and
               Dependance
               :
               The
               Soul
               will
               not
               then
               follow
               the
               Condition
               of
               the
               Body
               ,
               but
               the
               Body
               will
               be
               adjusted
               ,
               as
               far
               as
               is
               possible
               ,
               to
               the
               State
               and
               Nature
               of
               the
               Soul
               ;
               and
               as
               the
               Soul
               was
               once
               debased
               ,
               even
               to
               the
               mean
               Condition
               of
               the
               Body
               ,
               so
               as
               to
               fly
               God
               ,
               and
               bend
               its
               Inclinations
               to
               Earthly
               Things
               ;
               the
               Body
               will
               now
               be
               desirous
               to
               elevate
               it self
               to
               the
               State
               of
               the
               Soul
               ,
               so
               as
               to
               decline
               and
               quit
               all
               Earthly
               Cares
               ,
               and
               to
               betake
               it self
               to
               a
               joyful
               Celebration
               of
               the
               Glory
               of
               God
               in
               the
               Heavenly
               Choir
               .
            
             
               Certainly
               't
               is
               not
               to
               be
               wonder'd
               ,
               That
               the
               Gospel
               administers
               more
               Comfort
               to
               us
               ,
               I
               will
               not
               say
               ,
               than
               Humane
               Wisdom
               has
               ever
               done
               ;
               but
               yet
               much
               more
               than
               the
               Law
               ,
               as
               Divine
               as
               it
               was
               :
               This
               is
               ,
               because
               it
               clearly
               reveals
               to
               us
               Life
               and
               Immortality
               ,
               which
               are
               the
               only
               Objects
               that
               are
               capable
               of
               satisfying
               such
               a
               Mind
               and
               Heart
               as
               ours
               ,
               and
               so
               have
               Divine
               Relations
               to
               our
               Nature
               :
               But
               as
               this
               Obj●ct
               affords
               us
               all
               imaginable
               Comfort
               under
               the
               sense
               of
               so
               many
               Miseries
               that
               continually
               surround
               us
               ;
               so
               it
               yields
               us
               whatsoever
               may
               elevate
               and
               truly
               raise
               us
               .
            
             
               The
               Sentiment
               of
               our
               Immortality
               ,
               joyn'd
               with
               the
               Consideration
               of
               that
               Glory
               and
               Happiness
               ,
               which
               Religion
               promises
               ,
               elevates
               us
               more
               than
               the
               World
               ;
               more
               than
               
               the
               so
               much
               boasted
               Wisdom
               of
               Philosophers
               ;
               and
               even
               more
               than
               all
               those
               Vertues
               which
               have
               fallen
               within
               the
               Verge
               of
               Humane
               Knowledge
               .
            
             
               Here
               we
               discover
               the
               Grandeur
               of
               the
               Passions
               ,
               the
               Grandeur
               of
               the
               Mind
               ,
               to
               whose
               Empire
               they
               are
               Subject
               ;
               and
               the
               Grandeur
               of
               Vertue
               ,
               which
               regulates
               the
               Mind
               .
               I
               say
               ,
               we
               do
               in
               this
               View
               discover
               the
               Grandeur
               of
               the
               Passions
               ,
               and
               no
               Man
               need
               be
               offended
               at
               this
               Expression
               :
               For
               tho'
               the
               Passions
               be
               in
               some
               sense
               great
               Infirmities
               ,
               yet
               may
               they
               truly
               be
               said
               to
               be
               ingrafted
               upon
               the
               natural
               Dignity
               ,
               and
               Excellency
               of
               Man.
               
            
             
               
                 Hatred
                 ,
                 Fury
                 ,
                 Anger
              
               ,
               which
               are
               such
               criminal
               Passions
               ,
               and
               by
               which
               we
               equally
               contradict
               the
               Rules
               both
               of
               Humanity
               and
               Christianity
               ,
               proceed
               ,
               if
               you
               observe
               ,
               from
               an
               Opinion
               of
               our
               proper
               Excellency
               ,
               ill-directed
               and
               accompanied
               with
               the
               Illusions
               of
               Self-love
               ,
               which
               makes
               us
               conceive
               an
               Excellency
               in
               our selves
               exclusively
               to
               those
               ,
               that
               have
               offended
               us
               ;
               as
               if
               our
               Enemies
               were
               not
               Men
               as
               well
               as
               we
               .
               That
               this
               Sense
               of
               our
               natural
               Excellency
               is
               in
               all
               Men
               ,
               appears
               from
               hence
               ,
               That
               even
               those
               Persons
               ,
               who
               are
               least
               of
               all
               esteem'd
               in
               the
               Minds
               of
               Others
               ,
               do
               notwithstanding
               this
               ,
               esteem
               and
               value
               themselves
               ,
               and
               so
               receive
               a
               kind
               of
               Domestick
               Consolation
               at
               their
               publick
               Infamy
               and
               Disgrace
               ,
               from
               their
               own
               Conceit
               .
            
             
             
               We
               don't
               here
               pretend
               to
               justify
               all
               the
               Extravagancies
               of
               a
               Man
               ,
               pufft
               up
               with
               Presumption
               ,
               who
               prefers
               himself
               before
               those
               ,
               to
               whom
               he
               justly
               owes
               Respect
               and
               Veneration
               ;
               No
               ,
               by
               no
               means
               ,
               I
               know
               there
               is
               an
               Excess
               ,
               and
               a
               criminal
               Excess
               in
               this
               Disposition
               of
               Heart
               :
               But
               perhaps
               this
               Excess
               may
               not
               consist
               in
               that
               wherein
               Men
               fancy
               it
               does
               :
               And
               to
               declare
               my
               Opinion
               ;
               the
               Irregularity
               proceeds
               not
               so
               much
               from
               this
               ,
               That
               Men
               esteem
               themselves
               too
               much
               ,
               but
               that
               they
               value
               themselves
               at
               too
               low
               a
               Rate
               .
               I
               say
               ,
               that
               they
               value
               themselves
               at
               too
               low
               a
               Rate
               ,
               and
               do
               not
               esteem
               themselves
               enough
               ,
               because
               they
               think
               they
               are
               preferable
               to
               other
               Men
               ,
               who
               have
               the
               same
               Nature
               and
               Perfections
               .
               A
               Man
               that
               values
               himself
               upon
               any
               exterior
               Advantage
               ,
               that
               distinguishes
               him
               ,
               seems
               by
               that
               very
               Thing
               to
               renounce
               the
               Perfections
               of
               Humane
               Nature
               ,
               which
               are
               common
               to
               him
               ,
               with
               the
               rest
               of
               Mankind
               .
               Such
               a
               Man's
               Condition
               is
               much
               like
               
               Nero's
               ,
               who
               being
               in
               a
               Capacity
               of
               valuing
               himself
               ,
               upon
               the
               Character
               of
               Emperour
               ,
               aspir'd
               at
               the
               Glory
               and
               Credit
               of
               seeming
               a
               good
               Coachman
               .
               Nothing
               certainly
               is
               so
               noble
               in
               Man
               ,
               as
               Man
               :
               He
               may
               be
               said
               in
               some
               Sense
               to
               despise
               himself
               ,
               that
               would
               set
               a
               Value
               on
               himself
               principally
               by
               those
               Advantages
               ,
               which
               make
               the
               Difference
               of
               Conditions
               ,
               and
               Distinction
               of
               Persons
               in
               Society
               ;
               since
               this
               is
               to
               despise
               what
               is
               most
               
               of
               all
               estimable
               in
               his
               Nature
               .
               We
               must
               here
               reverse
               the
               Ways
               and
               Methods
               of
               Pride
               ,
               as
               Pride
               seems
               desirous
               of
               reversing
               and
               overthrowing
               the
               Methods
               of
               Providence
               :
               External
               Advantages
               ought
               to
               be
               an
               Occasion
               of
               rendering
               to
               God
               the
               Homage
               that
               is
               due
               to
               him
               ,
               and
               not
               of
               derobing
               him
               of
               what
               is
               his
               Right
               .
            
             
               Those
               who
               have
               Capacities
               and
               Opportunities
               of
               soaring
               above
               the
               level
               of
               their
               Brethren
               ,
               don't
               much
               value
               or
               mind
               these
               Things
               :
               But
               when
               Fortune
               ,
               as
               they
               term
               it
               ,
               or
               the
               Injustice
               of
               Men
               has
               dispossess'd
               'em
               of
               these
               Advantages
               ,
               Nature
               does
               not
               fail
               'em
               ;
               and
               having
               no
               longer
               a
               Sense
               of
               this
               imaginary
               Grandeur
               ,
               which
               drew
               its
               Original
               from
               outward
               Things
               ,
               they
               still
               are
               sensible
               of
               their
               natural
               Grandeur
               and
               Excellency
               ,
               whose
               lawful
               Effect
               ought
               to
               be
               this
               ,
               To
               make
               'em
               endure
               ,
               with
               a
               generous
               Indifferency
               ,
               the
               Contempt
               and
               Scorn
               of
               all
               the
               World
               ;
               but
               which
               notwithstanding
               ,
               thro'
               an
               Effect
               of
               their
               Corruption
               ,
               serves
               to
               render
               'em
               inflexible
               ;
               and
               to
               sow
               in
               their
               Soul
               ,
               which
               does
               not
               deserve
               it
               ,
               the
               Seeds
               of
               a
               discontented
               Pride
               ,
               which
               though
               commanded
               by
               Fear
               to
               hold
               its
               Peace
               ,
               yet
               upon
               the
               least
               Opportunity
               of
               appearing
               ,
               bursts
               forth
               ,
               and
               shews
               that
               in
               whatsoever
               Condition
               Men
               happen
               to
               be
               ,
               they
               are
               no
               more
               tractable
               to
               bear
               the
               Contempt
               of
               a
               King
               ,
               than
               of
               a
               Beggar
               .
            
             
             
               The
               Grandeur
               ,
               at
               which
               Pride
               aspires
               ,
               consists
               in
               two
               Things
               :
               First
               ,
               to
               extend
               and
               enlarge
               ,
               and
               then
               to
               continue
               and
               perpetuate
               it self
               ;
               to
               enlarge
               it self
               ,
               maugre
               the
               narrow
               and
               limited
               Condition
               of
               Corporeal
               Nature
               ;
               and
               to
               perpetuate
               it self
               ,
               maugre
               the
               Fate
               of
               temporal
               Things
               ,
               which
               are
               allotted
               so
               short
               and
               transient
               a
               Duration
               .
            
             
               'T
               is
               not
               requisite
               to
               shew
               ,
               that
               our
               Vanity
               fails
               of
               obtaining
               these
               two
               Ends
               at
               which
               it
               aims
               .
               This
               sufficiently
               appears
               to
               every
               Man
               ,
               since
               the
               Enlargement
               of
               Conquests
               is
               but
               an
               Enlargement
               and
               Extension
               of
               Injustice
               ,
               rather
               than
               Excellency
               ;
               and
               the
               Marbles
               which
               seem
               to
               perpetuate
               our
               Glory
               ,
               do
               for
               the
               most
               part
               ,
               but
               eternize
               our
               Vanity
               .
            
             
               But
               Nature
               and
               Grace
               are
               more
               happy
               than
               Corruption
               .
               Nature
               expands
               and
               spreads
               Man
               ,
               as
               it
               were
               ,
               over
               all
               the
               Universe
               ,
               by
               affixing
               his
               Senses
               to
               outward
               Objects
               ,
               and
               making
               ,
               by
               that
               means
               ,
               the
               Majesty
               ,
               Beauty
               ,
               Magnificence
               and
               Value
               of
               all
               those
               parts
               of
               the
               World
               ,
               which
               raise
               in
               us
               the
               greatest
               Admiration
               and
               Wonder
               .
               Grace
               extends
               Man
               to
               yet
               larger
               Dimensions
               ,
               thro'
               the
               Commerce
               it
               procures
               him
               with
               God
               ;
               and
               on
               the
               account
               of
               Immortality
               ,
               we
               are
               not
               careful
               to
               make
               an
               imaginary
               Enlargement
               ,
               when
               we
               have
               a
               real
               One
               ;
               nor
               buisy
               and
               torment
               our selves
               ,
               that
               we
               may
               live
               in
               the
               Memory
               of
               other
               Men
               ,
               being
               assur'd
               of
               Living
               eternally
               in
               our selves
               and
               God.
               
            
             
             
               So
               Death
               appointed
               and
               design'd
               by
               God
               ,
               to
               confound
               the
               Designs
               and
               Intrigues
               of
               our
               Pride
               ;
               this
               Minister
               of
               his
               Majesty
               and
               Justice
               ,
               which
               makes
               him
               so
               signal
               a
               Reparation
               and
               Satisfaction
               for
               the
               Insolency
               of
               our
               desire
               ,
               to
               glorify
               our selves
               even
               in
               despight
               of
               his
               Will
               ,
               does
               but
               confirm
               us
               in
               the
               Sentiment
               of
               this
               Elevation
               of
               the
               Man
               ,
               who
               follows
               Nature
               ,
               and
               is
               attended
               by
               Grace
               .
            
             
               This
               is
               a
               vain
               Piece
               of
               Grandeur
               ,
               which
               accompanies
               a
               Prince
               when
               seated
               on
               the
               Throne
               ,
               but
               attends
               him
               not
               in
               the
               Bed
               of
               Infirmity
               ;
               which
               stands
               at
               his
               Elbow
               during
               Life
               and
               Health
               ,
               but
               disappears
               and
               vanishes
               at
               the
               moment
               of
               Death
               ;
               which
               is
               seen
               by
               us
               ,
               but
               not
               by
               the
               Eyes
               of
               his
               own
               Mind
               .
               All
               the
               World
               remarks
               ,
               and
               sees
               in
               him
               the
               Master
               of
               other
               Men
               ,
               whilst
               he
               discovers
               in
               himself
               ,
               a
               Man
               wearied
               and
               afflicted
               ,
               and
               presently
               yielding
               to
               the
               Laws
               of
               Mortality
               .
            
             
               Wherefore
               I
               will
               not
               cloath
               my self
               with
               Goods
               ,
               Riches
               ,
               Possessions
               ,
               Offices
               ,
               Dignities
               ,
               Glory
               ,
               Knowledge
               ,
               Eloquence
               ,
               memorable
               Actions
               ,
               Applause
               ,
               to
               aggrandize
               and
               augment
               the
               Phantome
               of
               Pride
               ,
               and
               to
               appear
               more
               Great
               and
               Excellent
               than
               the
               rest
               of
               mankind
               :
               But
               I
               'le
               cut
               off
               the
               Tumour
               ,
               the
               forc'd
               Grandeur
               and
               unnatural
               Extension
               ,
               by
               removing
               the
               Objects
               of
               Concupiscence
               ,
               and
               keeping
               my self
               at
               the
               common
               Level
               :
               I
               shall
               get
               more
               by
               this
               humble
               Equality
               ,
               
               than
               a
               proud
               and
               haughty
               Preference
               would
               ever
               have
               done
               :
               I
               'le
               invest
               my self
               with
               all
               the
               Splendors
               of
               Heaven
               ,
               and
               Beauties
               of
               the
               Earth
               ;
               with
               the
               Blessings
               of
               Grace
               ,
               and
               the
               Treasures
               of
               Nature
               ,
               that
               I
               may
               render
               all
               these
               things
               to
               their
               bountiful
               Donor
               ;
               and
               find
               ,
               in
               this
               very
               Restitution
               ,
               such
               a
               Glory
               as
               I
               never
               could
               meet
               with
               in
               all
               my
               Usurpations
               .
               I
               shall
               elevate
               my self
               above
               all
               outward
               Things
               ,
               by
               the
               distinct
               Idea
               of
               my
               own
               Perfections
               ,
               whereof
               they
               are
               in
               no
               wise
               capable
               ;
               but
               ,
               like
               a
               Ball
               ,
               I
               shall
               rebound
               so
               high
               ,
               only
               that
               I
               may
               descend
               and
               fall
               lower
               in
               his
               Presence
               ,
               who
               is
               the
               Author
               and
               Fountain
               of
               all
               my
               Perfections
               ,
               and
               who
               is
               also
               able
               infinitely
               to
               vary
               and
               diversify
               the
               Sentiments
               of
               my
               Excellency
               ,
               and
               his
               own
               Bounty
               .
            
             
               Ambition
               thinks
               to
               be
               advanc'd
               to
               a
               lofty
               Pitch
               ,
               and
               to
               elevate
               it self
               beyond
               an
               Equality
               with
               other
               Men
               ,
               because
               it
               puts
               us
               in
               a
               State
               of
               commanding
               them
               ;
               and
               indeed
               't
               is
               in
               the
               right
               of
               it
               ,
               according
               to
               the
               System
               of
               Pride
               ,
               which
               measures
               the
               Price
               of
               those
               Advantages
               ,
               it
               possesseth
               ,
               meerly
               by
               the
               Degree
               of
               that
               Elevation
               ,
               to
               which
               they
               raise
               it
               beyond
               the
               common
               Level
               of
               Men.
               
            
             
               But
               in
               the
               first
               place
               't
               is
               certain
               ,
               that
               Humane
               Authority
               gives
               them
               not
               an
               Empire
               and
               Dominion
               over
               the
               Mind
               of
               their
               Fellows
               :
               Tho'
               perhaps
               they
               themselves
               think
               otherwise
               ,
               supposing
               that
               those
               exterior
               De●erences
               
               and
               Submission
               ,
               we
               give
               them
               ,
               seem
               ●o
               be
               address'd
               to
               their
               Person
               ,
               whilst
               ●hey
               are
               really
               directed
               to
               their
               Fortune
               .
               They
               who
               judge
               best
               of
               this
               Matter
               ,
               re●pect
               the
               Order
               of
               God
               ,
               and
               the
               Methods
               ●f
               his
               Wisdom
               ,
               in
               their
               Elevation
               and
               Pre●erment
               .
               They
               submit
               their
               Bodies
               to
               Prin●es
               and
               Rulers
               ,
               because
               they
               submit
               their
               ●ouls
               to
               God
               :
               Yet
               they
               ,
               who
               govern
               the
               ●ody
               ,
               don't
               ,
               for
               all
               this
               govern
               and
               reign
               over
               ●ouls
               .
               They
               are
               Esteem'd
               if
               they
               deserve
               it
               ;
               ●f
               they
               are
               worthy
               of
               Contempt
               ,
               they
               are
               ●espis'd
               and
               slighted
               ;
               and
               this
               too
               with
               so
               ●uch
               the
               greater
               Delight
               and
               Pleasure
               ,
               as
               Men
               are
               vex'd
               ,
               and
               grated
               at
               that
               which
               sub●ects
               ,
               and
               makes
               'em
               crouch
               under
               .
               So
               that
               ●o
               '
               Fear
               obliges
               'em
               to
               respect
               and
               reve●ence
               the
               Authority
               establish'd
               for
               their
               own
               ●nterest
               ,
               and
               Religion
               makes
               'em
               regard
               the
               ●rder
               of
               God
               ,
               yet
               still
               there
               remains
               ,
               in
               the
               ●ottom
               of
               their
               Heart
               ,
               a
               secret
               Disposition
               〈◊〉
               murmur
               and
               grumble
               at
               this
               lawful
               Ele●ation
               ,
               which
               makes
               Men
               so
               precipitate
               and
               ●ash
               in
               the
               Judgments
               they
               pass
               upon
               their
               ●rinces
               ;
               and
               that
               they
               excuse
               not
               the
               least
               ●p
               in
               their
               Masters
               ,
               thro'
               the
               secret
               Aver●on
               they
               have
               to
               Dependance
               and
               Command
               .
               ●astly
               ,
               't
               is
               certain
               that
               Empire
               is
               not
               sound●d
               in
               any
               natural
               Prerogative
               ,
               which
               some
               Men
               may
               have
               above
               Others
               ;
               for
               which
               ●eason
               the
               Custome
               of
               fixing
               Temporal
               ●randeur
               to
               Birth
               ,
               has
               been
               wisely
               and
               prudently
               
               establish'd
               ;
               this
               is
               undoubtedly
               done
               to
               manage
               the
               Pride
               of
               other
               Men
               ,
               who
               would
               suffer
               too
               great
               Mortification
               ,
               did
               all
               the
               Preferences
               ,
               we
               are
               oblig'd
               to
               make
               of
               Others
               before
               them
               ,
               for
               the
               good
               of
               Society
               ,
               proceed
               from
               a
               Preference
               of
               Merit
               &
               Desert
               ▪
            
             
               It
               seems
               in
               this
               ,
               that
               God
               has
               thought
               fi●
               to
               take
               Measures
               in
               the
               Tablet
               of
               his
               Wisdom
               ,
               to
               hinder
               Man
               from
               yielding
               to
               the
               Temptations
               of
               Vain-Glory
               ;
               for
               he
               was
               willing
               the
               confus'd
               Perceptions
               of
               our
               Nature
               should
               affix
               the
               Glory
               of
               the
               World
               to
               external
               Objects
               ,
               and
               that
               it
               should
               not
               be
               in
               the
               power
               of
               our
               distinct
               Ideas
               to
               revoke
               and
               call
               us
               back
               from
               this
               Errour
               ;
               and
               to
               teach
               us
               that
               the
               chief
               Perfection
               and
               Excellency
               of
               this
               Glory
               arises
               from
               the
               Wom●
               of
               our
               own
               Essence
               ,
               without
               knowing
               that
               't
               is
               God
               ,
               who
               immediately
               produces
               it
               in
               us
               .
            
             
               We
               discover
               in
               the
               Principle
               ,
               we
               have
               establish'd
               ,
               not
               only
               the
               Grandeur
               of
               the
               Passions
               ,
               but
               also
               of
               the
               Vertues
               .
            
             
               'T
               is
               not
               necessary
               ,
               in
               order
               to
               make
               this
               out
               ,
               to
               give
               you
               an
               exact
               Catalogue
               of
               them
               :
               We
               need
               but
               consider
               'em
               confusedly
               ,
               as
               they
               occur
               to
               our
               Imagination
               .
            
             
               Temperance
               is
               a
               Venue
               ,
               which
               undoubtedly
               elevates
               and
               raises
               Man
               ;
               but
               Temperance
               can
               have
               no
               solid
               Basis
               and
               Supports
               ,
               unless
               from
               the
               Motives
               of
               his
               Immortality
               ,
               and
               the
               eternal
               Felicity
               to
               which
               he
               aspires
               .
               I
               confess
               ,
               Reason
               of
               it self
               is
               capable
               of
               
               ●eaching
               us
               to
               beware
               how
               we
               injure
               our
               Health
               ,
               and
               become
               our
               own
               Enemies
               ,
               thro'
               Excesses
               of
               Debauchery
               ;
               but
               this
               Consideration
               does
               not
               lead
               us
               very
               far
               ,
               since
               Intemperance
               consists
               not
               simply
               in
               Excess
               of
               Plea●ure
               ,
               but
               also
               in
               making
               even
               but
               a
               moderate
               Use
               of
               forbidden
               Pleasure
               .
               The
               only
               thing
               ●apable
               of
               raising
               us
               to
               this
               high
               Situation
               ,
               ●t
               which
               we
               ought
               to
               be
               ,
               in
               order
               to
               abstain
               ●rom
               unlawful
               Pleasure
               ,
               is
               the
               Consideration
               of
               Eternity
               ,
               for
               which
               we
               are
               made
               .
            
             
               Nor
               has
               the
               Justice
               which
               is
               commonly
               practic'd
               in
               the
               World
               ,
               any
               greater
               Eleva●ion
               and
               Excellency
               ,
               since
               it
               imports
               no
               more
               but
               the
               fear
               of
               a
               Return
               of
               Injustice
               ●nd
               Retaliation
               ,
               and
               we
               are
               apprehensive
               of
               ●njuring
               Others
               meerly
               thro'
               fear
               of
               enda●aging
               our selves
               :
               this
               Exercise
               of
               
               Justice
               ●s
               not
               to
               be
               blam'd
               in
               the
               base
               and
               limited
               Views
               of
               Mortality
               ;
               but
               when
               a
               Man
               is
               Just
               because
               he
               is
               fill'd
               with
               the
               thoughts
               of
               E●ernity
               ,
               he
               's
               willing
               to
               confine
               himself
               to
               ●uch
               an
               Interest
               and
               Concern
               as
               deserves
               his
               Care
               and
               Application
               ,
               we
               may
               say
               that
               he
               is
               ●quitable
               without
               Fault
               or
               Infirmity
               ,
               and
               ●hat
               his
               Vertue
               is
               Uniform
               ,
               and
               always
               ●ike
               it self
               .
            
             
               Dis-interestedness
               passes
               for
               a
               Sport
               of
               Self-●ove
               ,
               which
               takes
               Advantage
               by
               an
               apparent
               Renunciation
               of
               small
               and
               inconsiderable
               Things
               ,
               to
               arrive
               with
               more
               surety
               to
               a
               greater
               Utility
               and
               Profit
               .
               This
               holds
               true
               of
               
               the
               Politick
               and
               Artificial
               Dis-interestedness
               of
               a
               
                 Worldly
                 Man
              
               :
               for
               including
               all
               his
               Pretences
               and
               Advantages
               within
               the
               narrow
               Limits
               of
               this
               Life
               ,
               how
               can
               we
               conceive
               that
               he
               desires
               not
               those
               Goods
               which
               other
               Men
               pursue
               ,
               or
               rather
               who
               does
               not
               see
               that
               he
               seems
               to
               turn
               his
               Back
               to
               Fortune
               ,
               with
               a
               Design
               to
               meet
               her
               more
               infallibly
               another
               way
               .
               The
               Case
               is
               far
               otherwise
               with
               a
               Man
               that
               considers
               himself
               in
               reference
               to
               Eternity
               ;
               if
               he
               be
               interested
               ,
               't
               is
               with
               an
               Interest
               so
               great
               ,
               so
               sublime
               and
               lofty
               ,
               that
               he
               may
               be
               so
               far
               from
               being
               asham'd
               to
               own
               it
               ,
               that
               indeed
               't
               is
               this
               ,
               that
               makes
               all
               his
               Glory
               and
               Perfection
               .
               As
               he
               is
               Immortal
               ,
               't
               is
               Honourable
               for
               him
               to
               take
               his
               flight
               towards
               the
               Coasts
               of
               Eternity
               ,
               and
               prosecute
               all
               those
               things
               with
               Disdain
               and
               Contempt
               ,
               which
               are
               capable
               of
               diverting
               and
               putting
               him
               out
               of
               that
               Road.
               In
               this
               State
               he
               resembles
               a
               great
               Monarch
               ,
               who
               blushes
               when
               surpriz'd
               in
               base
               and
               sordid
               Occupations
               ,
               and
               is
               cautious
               of
               seeming
               concern'd
               in
               trivial
               and
               inconsiderable
               Affairs
               ,
               being
               call'd
               ,
               as
               he
               is
               ,
               to
               so
               great
               and
               important
               Imploys
               ,
               and
               oblig'd
               to
               roll
               none
               but
               vast
               Designs
               in
               his
               Mind
               .
            
             
               Liberality
               hath
               ordinarily
               but
               a
               meer
               shew
               of
               Dis-interestedness
               .
               A
               liberal
               Man
               values
               that
               ,
               which
               he
               bestows
               ,
               but
               he
               has
               a
               yet
               greater
               Value
               for
               the
               Glory
               of
               Bestowing
               ;
               and
               is
               also
               desirous
               of
               
               ●btaining
               sacred
               and
               inviolable
               Rights
               ●ver
               the
               Hearts
               of
               those
               ,
               whom
               he
               fa●ours
               with
               his
               Benefits
               .
               The
               usual
               Libe●ality
               is
               but
               a
               sort
               of
               Commerce
               ,
               and
               a
               Gen●eel
               Traffick
               of
               Self-love
               ;
               which
               making
               an
               ●utward
               Appearance
               of
               obliging
               Others
               ,
               ●oes
               but
               oblige
               and
               gratify
               it self
               ,
               by
               win●ing
               and
               gaining
               them
               to
               its
               own
               Interest
               .
               ●ll
               this
               holds
               true
               in
               the
               Sphere
               of
               tempo●al
               Goods
               ,
               wherein
               the
               Worldling
               supposes
               ●imself
               to
               be
               ;
               in
               this
               Circle
               of
               corruptible
               ●bjects
               ,
               Concupiscence
               gives
               meerly
               with
               a
               ●esign
               to
               receive
               ;
               it
               ne're
               will
               go
               so
               far
               as
               ●o
               impoverish
               it self
               by
               its
               Gifts
               .
               But
               ele●ate
               your selves
               above
               these
               corruptible
               Ob●ects
               ,
               and
               you
               'll
               discover
               another
               World
               ,
               ●hich
               rendering
               ,
               what
               you
               saw
               before
               ,
               mean
               ●nd
               contemptible
               in
               your
               sight
               ,
               will
               put
               you
               ●n
               a
               Condition
               to
               give
               ,
               without
               any
               hope
               of
               ●estitution
               from
               Men.
               
            
             
               You
               are
               very
               careful
               to
               hide
               the
               interest●d
               Views
               of
               your
               Heart
               ,
               because
               on
               one
               side
               ●ou
               are
               sensible
               of
               what
               you
               are
               ,
               and
               on
               the
               ●ther
               you
               know
               the
               Vileness
               of
               those
               Ob●ects
               ,
               about
               which
               you
               are
               conversant
               .
               Do
               ●ut
               become
               capable
               of
               this
               infinite
               Interest
               ,
               ●nd
               you
               need
               not
               endeavour
               to
               conceal
               it
               .
               ●n
               Heart
               open'd
               to
               the
               Embraces
               of
               Heaven
               ●as
               no
               need
               to
               disguise
               it self
               ;
               all
               it
               has
               to
               ●o
               is
               ,
               to
               know
               it self
               ,
               to
               act
               upon
               that
               Prin●iple
               ,
               and
               to
               set
               out
               it self
               in
               its
               native
               and
               ●al
               Hue.
               The
               Shame
               ,
               which
               confounds
               us
               ,
               
               when
               Men
               look
               hard
               upon
               us
               ,
               proceeds
               not
               from
               this
               ,
               That
               we
               know
               our selves
               too
               well
               ,
               But
               that
               we
               know
               not
               our selves
               enough
               .
            
             
               Such
               is
               Bashfulness
               ,
               the
               most
               polite
               and
               reasonable
               of
               all
               the
               Vertues
               :
               Or
               rather
               the
               Artificial
               Disguisement
               of
               our
               Intemperance
               and
               Pleasure
               ,
               which
               tho'
               suffering
               us
               even
               with
               delight
               to
               think
               of
               those
               Pleasures
               ,
               of
               which
               we
               do
               not
               speak
               without
               trouble
               and
               uneasiness
               ,
               has
               the
               Care
               of
               regulating
               our
               Desires
               ;
               as
               if
               Corruption
               consisted
               rather
               in
               Expressions
               than
               Thoughts
               .
            
             
               This
               Vertue
               ,
               as
               Defective
               and
               False
               as
               it
               is
               ,
               springs
               from
               a
               very
               good
               Source
               ;
               it
               certainly
               rises
               from
               a
               sense
               of
               our
               natural
               Excellency
               .
               Had
               Nature
               design'd
               us
               for
               none
               but
               Animal
               Actions
               ,
               as
               we
               conceive
               Beasts
               to
               have
               no
               other
               End
               ,
               we
               should
               be
               as
               far
               from
               Blushing
               ,
               as
               they
               ,
               at
               those
               Actions
               which
               bear
               a
               Character
               of
               our
               Conformity
               and
               Likeness
               to
               them
               :
               But
               Immortal
               and
               Incorruptible
               ,
               as
               Naturally
               we
               are
               ,
               't
               is
               hard
               ,
               That
               ,
               notwithstanding
               that
               State
               of
               Vileness
               and
               Ignorance
               ,
               to
               which
               Sin
               has
               reduc'd
               us
               ,
               we
               should
               not
               see
               something
               of
               that
               Dignity
               which
               does
               so
               nobly
               Distinguish
               us
               ;
               and
               consequently
               ,
               that
               we
               should
               not
               have
               some
               sense
               of
               Shame
               ,
               at
               any
               Thing
               which
               seems
               to
               Vilify
               and
               Degrade
               us
               .
            
             
               But
               Lastly
               ,
               this
               Vertue
               ,
               as
               we
               have
               already
               said
               ,
               does
               not
               rise
               very
               high
               ,
               when
               we
               exercise
               it
               only
               by
               the
               confus'd
               Sentiment
               
               of
               Nature
               and
               Education
               :
               If
               you
               desire
               it
               ●hould
               purify
               your
               Heart
               ,
               as
               it
               does
               your
               Tongue
               ,
               you
               need
               only
               go
               out
               of
               this
               Horizon
               of
               Vanity
               ,
               and
               ascend
               to
               the
               Throne
               of
               God
               ;
               who
               is
               the
               Principle
               and
               Source
               of
               ●our
               Immortality
               .
               The
               Commerce
               you
               'll
               have
               with
               him
               ,
               will
               so
               elevate
               and
               raise
               you
               ,
               ●hat
               ,
               without
               any
               Difficulty
               and
               Violence
               ,
               you
               'll
               feel
               your self
               dispos'd
               and
               inclin'd
               to
               ●enounce
               all
               unworthy
               and
               ignoble
               Affections
               .
               Certainly
               't
               is
               not
               the
               Property
               ,
               of
               the
               Carnal
               and
               Animal
               Man
               ,
               to
               Blush
               at
               the
               Vileness
               of
               Nature
               ;
               't
               is
               the
               incommunicable
               Property
               of
               the
               immortal
               Man
               ,
               to
               be
               Confounded
               at
               this
               :
               The
               Shame
               indeed
               ,
               of
               a
               Worldling
               ,
               may
               aspire
               at
               gaining
               the
               Esteem
               of
               other
               Men
               ,
               by
               an
               affected
               Purity
               ;
               but
               the
               ●mmortal
               Man
               ,
               seeks
               for
               Grounds
               where
               upon
               to
               Value
               himself
               ,
               if
               he
               fear
               that
               he
               shall
               not
               be
               in
               a
               Capacity
               of
               valuing
               himself
               in
               the
               View
               of
               his
               Perfections
               .
               Indeed
               ,
               
               Debauchery
               ●ncludes
               a
               Doubt
               of
               One's
               true
               Condition
               :
               Consummate
               Intemperance
               is
               the
               Prostitution
               of
               a
               Soul
               ,
               that
               renounces
               its
               own
               Dignity
               ,
               and
               implies
               ,
               That
               a
               Man
               becomes
               a
               Beast
               by
               renouncing
               Shame
               ,
               and
               abandoning
               himself
               to
               Sensuality
               .
            
             
               Much
               the
               same
               is
               to
               be
               said
               of
               Modesty
               ,
               as
               of
               Bashfulness
               :
               Were
               the
               Approbation
               of
               Men
               a
               sufficient
               Reward
               ,
               we
               should
               have
               no
               Reason
               to
               conceal
               and
               cloak
               our
               Design
               of
               attracting
               it
               ,
               nor
               the
               Joy
               wherewith
               it
               caresses
               
               and
               tickles
               us
               ;
               but
               as
               the
               Instinct
               ,
               that
               perswades
               us
               of
               our
               Excellency
               ,
               secretly
               convinces
               us
               ,
               That
               this
               Esteem
               is
               too
               trivial
               and
               inconsiderable
               for
               limiting
               all
               our
               Pretensions
               ,
               't
               is
               not
               to
               be
               wonder'd
               ,
               if
               we
               take
               care
               to
               hide
               our
               Desire
               of
               being
               esteem'd
               ,
               or
               the
               Esteem
               and
               Value
               we
               have
               for
               our selves
               :
               Yet
               if
               we
               look
               somewhat
               closely
               in
               the
               Matter
               ,
               we
               shall
               find
               ,
               that
               most
               commonly
               there
               is
               nothing
               but
               Falshood
               and
               Hypocrisy
               in
               this
               Vertue
               ,
               as
               't
               is
               usually
               practic'd
               in
               the
               World.
               Men
               that
               seem
               Modest
               when
               they
               are
               prais'd
               ,
               are
               not
               so
               when
               they
               are
               Blam'd
               and
               reprehended
               ;
               This
               is
               no
               wonder
               ,
               for
               that
               Vertue
               cannot
               be
               of
               any
               great
               Force
               ,
               which
               ows
               its
               Original
               to
               our
               Infirmity
               ;
               and
               we
               are
               not
               rais'd
               very
               high
               ,
               when
               we
               fall
               down
               again
               to
               the
               Center
               of
               our
               Vanity
               ,
               which
               makes
               an
               apparent
               Grandeur
               and
               real
               Debasement
               .
               The
               Modesty
               ,
               which
               springs
               from
               the
               Knowledge
               of
               our
               immortal
               Condition
               ,
               and
               consequently
               of
               our
               Situation
               above
               the
               Sphere
               of
               that
               Esteem
               ,
               which
               ties
               and
               confines
               us
               to
               temporal
               Things
               ,
               has
               a
               much
               greater
               Forcc
               and
               Elevation
               :
               It
               seems
               almost
               indifferent
               to
               Praise
               and
               Dis-praise
               ,
               and
               is
               ready
               to
               put
               'em
               in
               an
               equal
               Ballance
               ;
               and
               makes
               us
               Esteem
               and
               Value
               none
               but
               those
               Things
               which
               relate
               to
               this
               grand
               Eternity
               ;
               which
               is
               the
               Rule
               ,
               whereby
               we
               measure
               the
               Price
               and
               Worth
               of
               all
               other
               Things
               :
               And
               as
               we
               see
               ,
               that
               Persons
               very
               Eminent
               ,
               or
               
               who
               are
               so
               at
               least
               in
               their
               own
               Conceits
               ,
               seem
               more
               capable
               of
               Modesty
               than
               others
               ;
               because
               their
               real
               ,
               or
               imaginary
               Elevation
               and
               Advancement
               ,
               places
               'em
               above
               the
               Sentiments
               of
               the
               Vulgar
               sort
               :
               So
               may
               we
               more
               truly
               say
               ,
               That
               One
               well
               instructed
               by
               the
               distinct
               Ideas
               of
               Nature
               ,
               and
               the
               Promises
               of
               Religion
               ,
               concerning
               the
               lofty
               Destinies
               of
               Man
               ,
               has
               no
               great
               Temptation
               to
               be
               transported
               and
               dazzled
               ,
               at
               what
               Degree
               soever
               of
               Prosperity
               ,
               and
               temporal
               Glory
               he
               finds
               himself
               Advanc'd
               .
            
             
               To
               this
               I
               add
               ,
               That
               Humility
               ,
               which
               is
               the
               very
               Soul
               of
               Modesty
               ,
               and
               all
               the
               other
               Vertues
               ,
               cannot
               proceed
               from
               any
               other
               Source
               ,
               than
               a
               sense
               of
               our
               Natural
               Excellency
               .
               Whilst
               you
               make
               light
               of
               Man
               ,
               as
               Man
               ,
               you
               can
               Esteem
               only
               those
               weak
               and
               mean
               Advantages
               ,
               which
               make
               the
               Difference
               of
               Conditions
               ,
               and
               the
               Distinction
               of
               Persons
               ;
               and
               consequently
               ,
               cannot
               but
               contemn
               and
               despise
               those
               ,
               who
               fail
               of
               these
               Advantages
               ;
               deal
               with
               'em
               Disrespectfully
               ,
               prefer
               your selves
               before
               'em
               ,
               and
               Advance
               ,
               as
               it
               were
               ,
               above
               their
               Lowness
               ,
               which
               is
               the
               most
               dangerous
               Character
               of
               Pride
               :
               But
               if
               you
               are
               perswaded
               ,
               that
               Man
               is
               the
               principal
               Thing
               ,
               which
               deserves
               Esteem
               in
               Man
               ,
               you
               'll
               respect
               in
               your
               Neighbour
               ,
               whatever
               is
               common
               to
               him
               with
               you
               :
               And
               tho'
               the
               Order
               of
               Society
               ,
               which
               is
               that
               of
               GOD
               Himself
               ,
               establishing
               a
               mutual
               Subordination
               
               assures
               you
               of
               his
               Submission
               ,
               and
               external
               Homages
               ,
               yet
               will
               you
               have
               for
               him
               an
               inward
               Respect
               and
               Veneration
               ,
               as
               he
               hath
               for
               you
               ;
               and
               discover
               thro'
               these
               narrow
               Dependances
               ,
               which
               make
               you
               his
               Superiour
               ,
               an
               Original
               and
               Eternal
               Grandeur
               ,
               which
               renders
               him
               your
               Equal
               in
               that
               ,
               which
               you
               look
               upon
               ,
               as
               the
               most
               estimable
               Part
               of
               your
               Nature
               .
            
             
               Then
               indeed
               we
               may
               conceive
               Man
               to
               be
               moderate
               ,
               in
               the
               Abundance
               of
               temporal
               Goods
               ,
               constant
               in
               Adversity
               ,
               and
               magnanimous
               in
               all
               Conditions
               ;
               tho'
               the
               Moderation
               ,
               which
               Worldlings
               make
               a
               show
               of
               ,
               in
               the
               highest
               Elevations
               of
               Earthly
               Pageantry
               be
               but
               a
               secret
               Desire
               of
               seeming
               Greater
               ,
               than
               those
               things
               which
               raise
               'em
               :
               The
               Moderation
               ,
               of
               the
               immortal
               Man
               ,
               is
               purely
               a
               Sense
               of
               his
               own
               Excellency
               ,
               which
               truly
               raises
               him
               above
               all
               those
               things
               that
               seem'd
               capable
               of
               raising
               and
               advancing
               him
               .
               'T
               is
               the
               Property
               of
               Pride
               to
               disguise
               it self
               ,
               that
               it
               may
               hide
               the
               Disproportion
               betwixt
               what
               a
               Man
               is
               ,
               and
               what
               he
               believes
               is
               in
               the
               World.
               Piety
               ,
               which
               looks
               on
               those
               things
               as
               Atomes
               ,
               which
               seem
               like
               vast
               Colossus's
               in
               the
               World's
               Eye
               ,
               need
               but
               bear
               it self
               up
               in
               the
               Height
               of
               its
               natural
               Situation
               ,
               to
               see
               under
               its
               Feet
               the
               vain
               Pomp
               of
               Humane
               Grandeur
               ;
               and
               the
               equally
               vain
               Multiplicity
               of
               Disgraces
               and
               Calamities
               ,
               which
               ,
               like
               a
               Whirl-wind
               ;
               agitate
               and
               toss
               this
               Lump
               of
               
               Clay
               ,
               and
               reverse
               these
               Tabernacles
               of
               Dust
               .
               The
               Worldling
               can
               put
               on
               an
               affected
               Constancy
               ,
               to
               make
               People
               think
               him
               stronger
               than
               Adversity
               ;
               and
               that
               this
               Fortitude
               places
               him
               above
               the
               reach
               of
               bad
               Fortune
               :
               This
               Sentiment
               becomes
               not
               a
               Man
               that
               includes
               all
               his
               Remedies
               in
               Time
               ▪
               but
               is
               fitly
               plac'd
               in
               his
               Breast
               ,
               who
               finds
               himself
               made
               for
               Eternity
               :
               without
               a
               counterfeit
               and
               feign'd
               Magnanimity
               ,
               Nature
               and
               Religion
               do
               sufficiently
               raise
               him
               for
               making
               him
               patient
               under
               all
               Afflictions
               ,
               and
               constant
               without
               Affectation
               .
            
             
               Such
               a
               Man
               can
               fill
               ,
               and
               adequately
               answer
               ,
               the
               Idea
               and
               Model
               of
               the
               
                 highest
                 Valour
              
               ,
               when
               his
               Vocation
               calls
               him
               to
               expose
               his
               Person
               to
               the
               Dangers
               of
               War
               ;
               and
               to
               let
               Men
               see
               what
               they
               never
               yet
               saw
               in
               the
               World
               ,
               A
               Man
               valiant
               by
               Reason
               ,
               and
               stout
               without
               external
               Cultivation
               and
               Discipline
               His
               Fortitude
               will
               not
               owe
               its
               Force
               to
               Stupidity
               ,
               which
               hinders
               him
               from
               reflecting
               on
               what
               he
               does
               ;
               nor
               to
               Example
               ,
               which
               obliges
               him
               to
               follow
               in
               Danger
               ,
               the
               Steps
               of
               other
               Men
               ;
               nor
               to
               Worldly
               Concerns
               ,
               which
               bid
               him
               not
               flinch
               and
               give
               Ground
               ,
               where
               Honour
               calls
               ;
               nor
               lastly
               ,
               to
               an
               heap
               of
               Considerations
               ,
               wheh
               may
               serve
               as
               a
               Veil
               to
               hinder
               him
               from
               seeing
               the
               impendent
               Danger
               :
               The
               immortal
               Man
               exposes
               himself
               to
               Death
               ,
               because
               he
               very
               well
               knows
               that
               he
               cannot
               Dye
               .
            
             
             
               The
               World
               cannot
               produce
               One
               Heroe●
               since
               all
               its
               brave
               Men
               are
               either
               fearful
               of
               Death
               ,
               or
               owe
               their
               Intrepidness
               to
               their
               own
               Infirmity
               :
               Thinking
               to
               be
               Valiant
               ,
               they
               cease
               to
               be
               Men
               ;
               and
               going
               to
               look
               Death
               in
               the
               Face
               ,
               they
               lose
               the
               Sight
               of
               themselves
               ;
               but
               the
               immortal
               Man
               exposes
               himself
               ,
               because
               he
               understands
               and
               knows
               himself
               .
            
             
               Tho'
               we
               cannot
               find
               a
               true
               Heroe
               in
               the
               World
               ,
               yet
               we
               cannot
               but
               love
               those
               who
               appear
               to
               be
               such
               :
               Heroism
               in
               that
               Man's
               Principles
               ,
               who
               includes
               all
               his
               Hopes
               in
               the
               World
               ,
               is
               a
               meer
               Extravagance
               ;
               yet
               we
               cannot
               choose
               but
               admire
               those
               Persons
               who
               bear
               this
               Character
               :
               This
               undoubtedly
               proceeds
               from
               a
               Sense
               of
               our
               Grandeur
               and
               Dignity
               ,
               which
               teaches
               us
               confusedly
               ,
               and
               without
               the
               admission
               of
               Reason
               to
               these
               Mysteries
               of
               the
               Heart
               ,
               that
               Man
               is
               above
               all
               .
               We
               are
               inwardly
               pleas'd
               and
               delighted
               to
               see
               a
               Fellow
               quarrelling
               with
               Fate
               and
               Fortune
               ;
               we
               love
               to
               see
               him
               rais'd
               above
               Dangers
               by
               his
               Valour
               ,
               and
               above
               all
               Applause
               by
               his
               Modesty
               :
               we
               would
               have
               nothing
               shake
               his
               Stoutness
               and
               Courage
               ,
               and
               tho'
               we
               cannot
               bear
               ,
               that
               his
               Pride
               should
               despise
               us
               ,
               yet
               we
               love
               he
               should
               despise
               all
               the
               Injuries
               of
               the
               Elements
               ,
               the
               Persecution
               of
               Men
               ;
               and
               shew
               himself
               greater
               than
               all
               those
               Things
               ,
               which
               seem'd
               capable
               of
               pulling
               down
               his
               Crest
               .
               Constancy
               suits
               not
               with
               a
               perishing
               Man
               ;
               but
               agrees
               with
               ,
               I
               know
               not
               what
               ,
               confus'd
               
               Sense
               of
               our
               Grandeur
               ,
               which
               finds
               nothing
               too
               Great
               for
               its
               vast
               Capacity
               .
            
             
               Hence
               undoubtedly
               sprung
               that
               Idea
               of
               a
               
                 Wise
                 Man
              
               ,
               which
               the
               Stoicks
               vainly
               endeavour'd
               to
               answer
               :
               For
               truly
               their
               Paradoxes
               in
               the
               Principles
               of
               One
               ,
               who
               believes
               not
               an
               Eternity
               ,
               are
               highly
               Extravagant
               ;
               yet
               however
               Extravagant
               they
               may
               be
               ,
               they
               excite
               a
               kind
               of
               Admiration
               in
               our
               Heart
               ,
               which
               we
               use
               not
               to
               have
               at
               Things
               purely
               impossible
               .
               We
               should
               laugh
               at
               that
               Man's
               Folly
               ,
               who
               should
               fancy
               he
               had
               Wings
               to
               fly
               with
               ;
               and
               indeed
               the
               Notion
               of
               a
               Sage
               ,
               who
               pretends
               he
               is
               rais'd
               above
               all
               adverse
               Events
               ,
               and
               yet
               casts
               not
               his
               Eye
               beyond
               the
               Limits
               of
               Mortality
               ,
               is
               no
               less
               unreasonable
               and
               senseless
               ;
               yet
               we
               find
               in
               this
               Sentiment
               ,
               something
               not
               altogether
               displeasing
               ,
               which
               our
               Soul
               insensibly
               admires
               :
               This
               undoubtedly
               proceeds
               purely
               from
               this
               Cause
               ,
               That
               these
               Paradoxes
               agree
               ,
               and
               suit
               with
               a
               confus'd
               Sense
               of
               our
               natural
               Dignity
               ;
               which
               forsakes
               us
               not
               ,
               tho'
               it
               be
               usually
               unknown
               .
            
             
               This
               Sense
               is
               disguis'd
               and
               hidden
               ,
               in
               the
               midst
               of
               the
               apparent
               Infirmities
               ,
               and
               Baseness
               of
               our
               Nature
               ,
               as
               Diamonds
               are
               in
               the
               Entrails
               of
               the
               Earth
               ,
               mingled
               with
               Dirt
               or
               Dross
               ▪
               and
               as
               these
               must
               be
               purify'd
               and
               cleansed
               to
               give
               'em
               their
               native
               Lustre
               and
               Brightness
               ,
               and
               to
               know
               their
               Value
               or
               Worth
               :
               so
               is
               it
               necessary
               to
               purify
               this
               Sense
               ,
               of
               our
               
               natural
               Excellency
               ,
               by
               the
               Ideas
               of
               Religion
               ,
               that
               we
               may
               see
               its
               Beauty
               and
               Perfection
               .
            
             
               The
               Christian
               mantains
               these
               Paradoxes
               ,
               and
               fills
               the
               prodigious
               Vacuity
               of
               these
               Maximes
               :
               All
               of
               'em
               become
               reasonable
               upon
               the
               Principle
               of
               Immortality
               ,
               provided
               they
               be
               rightly
               understood
               .
            
             
               If
               they
               tell
               us
               the
               
                 Wise
                 Man
              
               is
               without
               Passion
               ,
               we
               shall
               find
               ,
               that
               this
               Character
               suits
               with
               the
               Immortal
               Man
               ;
               provided
               ,
               that
               by
               Passion
               you
               mean
               the
               Alteration
               ,
               which
               usually
               attends
               the
               Passions
               ,
               as
               these
               Philosophers
               ,
               seem
               to
               have
               done
               :
               For
               how
               can
               a
               Man
               that
               is
               made
               for
               Eternity
               ,
               if
               he
               act
               conformably
               to
               the
               exact
               and
               true
               Knowledge
               ,
               he
               ought
               to
               have
               of
               himself
               ,
               be
               very
               much
               embarass'd
               and
               perplex'd
               ,
               with
               Cares
               and
               Passions
               ,
               which
               wholly
               relate
               to
               Time
               ?
               Plac'd
               ,
               as
               it
               were
               ,
               upon
               a
               lofty
               Mountain
               ,
               he
               hears
               ,
               with
               a
               serene
               and
               undisturb'd
               Mind
               ,
               the
               Wind
               blow
               ;
               the
               Thunder
               roar
               ,
               and
               the
               Lightning
               Clouds
               burst
               under
               his
               Feet
               :
               If
               few
               Men
               enjoy
               this
               Tranquillity
               and
               Regard
               ,
               with
               a
               generous
               Indifferency
               ,
               the
               Goods
               and
               Evils
               of
               this
               Life
               ,
               't
               is
               because
               they
               are
               too
               ignorant
               of
               their
               immortal
               Condition
               ;
               whereof
               even
               Nature
               gives
               'em
               an
               obscure
               Glimpse
               ,
               and
               a
               confus'd
               Information
               :
               Or
               ,
               because
               they
               can't
               keep
               up
               in
               that
               lofty
               Situation
               ,
               to
               which
               Religion
               advanc'd
               '
               em
               .
               All
               this
               shews
               ,
               that
               there
               is
               no
               compleat
               
                 Wise
                 Man
              
               ;
               yet
               this
               does
               not
               hinder
               
               us
               from
               concluding
               ,
               that
               't
               is
               the
               Character
               of
               a
               Wise
               Man
               ,
               to
               live
               without
               Alteration
               ;
               &
               that
               we
               find
               this
               Character
               more
               or
               less
               perfect
               ,
               according
               as
               a
               Man
               remembers
               what
               himself
               is
               .
            
             
               If
               the
               
                 Wise
                 Man
              
               ought
               to
               be
               sufficient
               to
               himself
               ,
               may
               we
               not
               very
               well
               apply
               this
               Idea
               to
               the
               
                 Immortal
                 Man
              
               ;
               who
               cannot
               percieve
               his
               true
               Condition
               of
               coming
               from
               ,
               and
               returning
               to
               God
               ,
               without
               being
               assur'd
               ,
               That
               Worldly
               Objects
               ,
               which
               hinder
               him
               from
               knowing
               his
               true
               Original
               and
               End
               ,
               are
               far
               from
               satisfying
               his
               Wants
               ?
               For
               this
               Maxim
               must
               not
               be
               understood
               ,
               in
               a
               Sense
               exclusive
               of
               God
               ;
               without
               whom
               we
               are
               Nothing
               at
               all
               :
               But
               in
               a
               Sense
               exclusive
               of
               the
               World
               ;
               without
               which
               ,
               't
               is
               true
               ,
               we
               both
               are
               ,
               and
               are
               Happy
               .
               I
               confess
               that
               he
               ,
               who
               has
               fix'd
               all
               his
               Desires
               upon
               Earthly
               Objects
               ,
               can't
               live
               without
               Company
               and
               Conversation
               ;
               without
               that
               ,
               he
               is
               plung'd
               in
               the
               Ideas
               of
               the
               Misery
               and
               Vanity
               of
               all
               temporal
               Things
               :
               He
               cannot
               Live
               ,
               unless
               he
               be
               diverted
               from
               the
               Thoughts
               of
               Death
               ;
               he
               cannot
               Dye
               ,
               unless
               he
               see
               those
               Persons
               ,
               who
               still
               buisy
               him
               with
               the
               Thoughts
               of
               Life
               :
               His
               Prosperity
               and
               Fortune
               become
               insupportable
               ,
               unless
               those
               Persons
               have
               a
               share
               with
               him
               ,
               who
               divert
               his
               Mind
               ;
               hinder
               it
               from
               thinking
               of
               the
               fatal
               Necessity
               that
               's
               impos'd
               upon
               him
               ,
               of
               seeing
               it
               speedily
               come
               to
               a
               Period
               .
               A
               weak
               and
               silly
               Creature
               ,
               that
               stumbles
               into
               a
               Precipice
               ,
               and
               to
               retard
               
               its
               Fall
               for
               a
               Moment
               ,
               lays
               hold
               of
               any
               thing
               it
               can
               catch
               by
               ;
               but
               he
               's
               surpriz'd
               with
               falling
               down
               ,
               maugre
               these
               vain
               Supports
               ,
               into
               the
               inevitable
               Abyss
               ,
               which
               he
               sees
               before
               him
               .
               The
               
                 Immortal
                 Man
              
               has
               no
               need
               of
               making
               these
               Disguisements
               ,
               in
               order
               to
               obtain
               Consolation
               and
               Comfort
               ,
               and
               keep
               the
               Possession
               of
               himself
               :
               He
               affixes
               ,
               even
               to
               Death
               ,
               an
               Idea
               of
               Glory
               and
               Excellency
               ;
               which
               makes
               him
               look
               upon
               all
               that
               with
               Anger
               and
               Vexation
               ,
               which
               diverts
               his
               Thoughts
               from
               this
               Object
               :
               He
               's
               never
               better
               pleas'd
               than
               when
               he
               considers
               the
               glorious
               Condition
               of
               his
               Soul.
               The
               Farrago
               of
               temporal
               Goods
               ,
               seems
               to
               him
               like
               an
               Heap
               of
               Dust
               thrown
               into
               his
               Eyes
               ,
               to
               hinder
               him
               from
               the
               Enjoyment
               of
               his
               own
               Perfections
               ;
               whatsoever
               diverts
               ,
               and
               pleases
               the
               Heart
               and
               Mind
               of
               other
               Men
               ,
               is
               a
               Burthen
               to
               him
               ;
               because
               it
               keeps
               him
               from
               meditating
               ,
               and
               thinking
               of
               his
               real
               Happiness
               .
               This
               Paradox
               therefore
               is
               not
               at
               all
               Extravagant
               in
               the
               Mind
               of
               that
               Man
               ,
               who
               knows
               and
               loves
               himself
               as
               he
               ought
               ;
               if
               it
               fail
               of
               Truth
               ,
               this
               is
               to
               be
               imputed
               to
               our
               Weakness
               and
               Infirmity
               ,
               and
               nothing
               but
               our
               Error
               and
               Folly
               do
               render
               it
               Unreasonable
               and
               Senseless
               .
            
             
               Let
               the
               
                 Wise
                 Man
              
               command
               and
               govern
               the
               Stars
               ,
               be
               rais'd
               above
               Fate
               ,
               and
               more
               happy
               and
               perfect
               than
               Jupiter
               himself
               ;
               these
               Expressions
               are
               so
               much
               the
               more
               Excessive
               ,
               as
               they
               seem
               Impious
               and
               Wicked
               ;
               
               but
               we
               may
               put
               a
               favourable
               Construction
               upon
               them
               :
               And
               certainly
               if
               the
               immortal
               Man
               be
               said
               to
               be
               rais'd
               above
               the
               Stars
               ,
               above
               the
               Concatenation
               of
               natural
               Things
               ,
               and
               those
               Heroes
               ,
               who
               ,
               after
               their
               Death
               ,
               were
               set
               up
               for
               Gods
               ;
               or
               ,
               even
               those
               Gods
               ,
               so
               much
               like
               weak
               and
               sinful
               Men
               ,
               which
               Paganism
               invented
               ,
               't
               is
               no
               more
               than
               what
               is
               true
               .
               We
               know
               the
               Stars
               ,
               tho'
               they
               know
               not
               us
               ;
               we
               owe
               them
               Nothing
               ,
               but
               they
               are
               beholding
               to
               us
               for
               the
               glittering
               Lustre
               of
               their
               Perfections
               :
               And
               ,
               I
               dare
               say
               ,
               't
               is
               more
               Natural
               ,
               that
               they
               should
               be
               in
               a
               State
               of
               Dependance
               upon
               us
               ,
               than
               we
               upon
               them
               ;
               and
               tho'
               it
               pleas'd
               the
               Author
               of
               Nature
               ,
               that
               they
               should
               make
               a
               necessary
               Impression
               upon
               us
               ;
               yet
               't
               is
               not
               for
               their
               Glory
               ,
               but
               our
               Advantage
               ,
               that
               he
               establish'd
               this
               Order
               in
               the
               Universe
               .
               The
               Sun
               rules
               over
               the
               Day
               ,
               and
               the
               Moon
               the
               Night
               ;
               but
               God
               alone
               rules
               over
               Man
               :
               And
               his
               Prerogatives
               are
               excellently
               confirm'd
               by
               Religion
               ,
               when
               it
               teaches
               us
               ,
               That
               God
               made
               him
               Master
               over
               the
               Works
               of
               his
               Hands
               ,
               and
               King
               of
               the
               visible
               World.
               If
               Fate
               be
               a
               Connection
               of
               external
               Objects
               ,
               and
               second
               Causes
               ,
               it
               can
               have
               no
               power
               over
               Man
               ;
               because
               these
               Objects
               perish
               and
               come
               to
               an
               End
               ,
               but
               Man
               does
               not
               .
               If
               Jupiter
               be
               a
               God
               ,
               guilty
               of
               Ambition
               ,
               Injustice
               and
               Intemperance
               ,
               the
               Idea
               of
               this
               pretended
               Divinity
               is
               much
               more
               ignoble
               and
               inferior
               than
               that
               of
               a
               
               Man
               ;
               whom
               the
               sense
               of
               his
               Immortality
               and
               the
               Grace
               of
               God
               ,
               elevate
               and
               raise
               far
               above
               Pride
               ,
               Interest
               ,
               and
               the
               Pleasures
               of
               this
               Life
               .
            
             
               The
               immortal
               Man
               is
               as
               invincible
               as
               the
               Stoicks
               Sage
               was
               represented
               to
               be
               .
               How
               should
               his
               Courage
               be
               pull'd
               down
               ,
               to
               whom
               the
               Dangers
               o●
               this
               Life
               ,
               seem
               no
               Dangers
               at
               all
               ;
               nor
               the
               Miseries
               of
               this
               World
               ,
               real
               Miseries
               ?
            
             
               But
               the
               Worldling
               cannot
               choose
               but
               be
               weak
               and
               cowardly
               ;
               his
               Infirmity
               appears
               even
               thro'
               those
               outward
               shews
               of
               Magnanimity
               and
               Strength
               ,
               which
               he
               affects
               ,
               meerly
               to
               dazzle
               the
               Eyes
               of
               his
               Spectators
               ,
               and
               Admirers
               ;
               and
               that
               he
               may
               reap
               this
               miserable
               Satisfaction
               ,
               of
               making
               it
               be
               said
               ,
               That
               he
               acted
               his
               Part
               very
               well
               upon
               the
               Theatre
               of
               Humane
               Life
               ;
               which
               is
               the
               whole
               Reward
               of
               this
               Master
               of
               the
               World
               ,
               who
               took
               so
               much
               Pains
               to
               raise
               himself
               above
               the
               common
               Level
               of
               Mankind
               .
               The
               World
               can't
               give
               us
               an
               Instance
               of
               a
               stedfast
               Constancy
               :
               The
               Courage
               and
               Resolution
               of
               Heroes
               is
               but
               a
               machinal
               Vertue
               ,
               which
               is
               defeated
               and
               vanquish'd
               by
               the
               Disorder
               of
               the
               least
               Spring
               .
               He
               that
               so
               proudly
               defy'd
               the
               Gods
               and
               Fortune
               ,
               in
               the
               midst
               of
               Dangers
               ,
               at
               the
               Head
               of
               Armies
               ,
               trembles
               at
               the
               Thoughts
               of
               Dying
               in
               his
               Bed
               :
               He
               dar'd
               a
               Death
               ,
               accompany'd
               with
               Noise
               and
               Tumult
               ;
               but
               cannot
               away
               with
               the
               Prospect
               of
               a
               quiet
               and
               peaceable
               Departure
               .
               The
               Philosopher
               ,
               
               that
               hugg'd
               himself
               ,
               and
               rejoyc'd
               at
               suffering
               a
               Thousand
               illustrious
               Misfortunes
               and
               famous
               Disasters
               ,
               cheer'd
               up
               and
               solac'd
               by
               their
               Approbation
               ,
               who
               admir'd
               his
               Constancy
               ;
               yet
               conceives
               a
               kind
               of
               Despair
               ,
               when
               reduc'd
               to
               Adversity
               ,
               in
               a
               private
               Corner
               :
               But
               tho'
               the
               Worldling
               be
               necessarily
               weak
               and
               cow-hearted
               ,
               the
               immortal
               Man
               can
               hardly
               avoid
               the
               Character
               of
               Constancy
               and
               Valour
               ;
               all
               the
               Infirmity
               he
               has
               ,
               proceeds
               meerly
               from
               the
               Regards
               and
               Opinions
               of
               Men
               ,
               and
               temporal
               Society
               ;
               which
               make
               the
               whole
               Strength
               and
               Courage
               of
               the
               Heroes
               of
               the
               Age.
               He
               's
               troubled
               to
               see
               People
               crying
               about
               him
               ;
               the
               sympathising
               of
               Others
               ,
               with
               his
               pretended
               Misery
               ,
               casts
               him
               down
               ,
               and
               calls
               him
               back
               ,
               as
               it
               were
               ,
               from
               Heaven
               ,
               to
               these
               gloomy
               Regions
               :
               In
               Solitude
               and
               Retirement
               ,
               he
               finds
               himself
               advanc'd
               above
               outward
               Accidents
               ,
               and
               the
               Opinions
               of
               Men
               ;
               he
               can
               freely
               say
               ,
               what
               a
               confus'd
               Notion
               of
               Man's
               Excellency
               ,
               caus'd
               a
               Heathen
               Poet
               to
               utter
               :
               
                 
                   Si
                   fractus
                   illabatur
                   Orbis
                   ,
                
                 
                   Impavidum
                   ferient
                   Ruinae
                   .
                
              
            
             
               And
               may
               cry
               out
               with
               Him
               ,
               whom
               Religion
               had
               much
               better
               instructed
               :
               
                 Who
                 shall
                 separate
                 me
                 from
                 the
                 Love
                 of
                 Christ
                 ?
                 Shall
                 Oppression
                 or
                 Anguish
                 ?
                 O
                 Death
                 ,
                 where
                 is
                 thy
                 Sting
                 ?
                 O
                 Grave
                 ,
                 where
                 is
                 thy
                 Victory
                 ?
              
               He
               that
               thinks
               to
               get
               above
               Disgraces
               and
               
               Adversity
               ,
               by
               standing
               upon
               other
               Men's
               Heads
               ,
               is
               mistaken
               :
               He
               must
               return
               back
               again
               ,
               by
               the
               way
               that
               he
               came
               ,
               to
               find
               what
               he
               hitherto
               in
               vain
               search'd
               after
               .
               'T
               is
               not
               Pride
               ,
               that
               with
               its
               forc'd
               Distinctions
               and
               eternal
               Constraints
               ,
               can
               render
               him
               stedfast
               and
               constant
               ;
               but
               Humility
               must
               do
               this
               ,
               by
               reducing
               him
               to
               that
               natural
               Equality
               of
               Perfection
               and
               Excellency
               ,
               which
               is
               common
               to
               all
               Mankind
               ;
               who
               have
               the
               same
               Original
               and
               End
               of
               coming
               from
               God
               ,
               and
               returning
               to
               God.
               
            
             
               But
               if
               our
               Comfort
               and
               Elevation
               be
               grounded
               in
               the
               Sense
               of
               our
               Immortality
               ,
               't
               is
               from
               thence
               likewise
               ,
               that
               our
               real
               Satisfaction
               and
               Contentment
               proceeds
               .
            
             
               Our
               Heart
               is
               a
               kind
               of
               devouring
               Fire
               ,
               which
               mounts
               up
               higher
               and
               higher
               ,
               and
               never
               says
               ,
               't
               is
               Enough
               :
               Give
               it
               all
               it
               can
               reasonably
               ask
               ,
               't
               will
               but
               still
               form
               new
               Desires
               ;
               if
               it
               be
               Master
               of
               the
               Universe
               ,
               't
               will
               either
               ,
               like
               Alexander
               ,
               Wish
               for
               
                 new
                 Worlds
                 to
                 Conquer
              
               ;
               or
               will
               grow
               out
               of
               Conceit
               with
               its
               proper
               Grandeur
               ,
               like
               those
               Roman
               Emperours
               ,
               who
               ,
               when
               come
               to
               be
               Lords
               and
               Masters
               of
               Mankind
               ,
               dis-relish
               and
               nauseate
               their
               Puissance
               and
               Greatness
               ;
               find
               an
               extream
               Disproportion
               betwixt
               the
               Good
               they
               have
               obtain'd
               ,
               and
               the
               Ardour
               wherewith
               they
               desir'd
               it
               .
               Tho'
               Masters
               of
               other
               Men's
               Fortune
               ,
               they
               are
               not
               content
               with
               their
               Own
               ;
               they
               miss
               of
               the
               Fullness
               of
               
               their
               expected
               Satisfaction
               .
               Tiberius
               had
               need
               be
               an
               Emperour
               ,
               to
               go
               and
               Cloister
               up
               himself
               in
               the
               Isle
               of
               Capreae
               ;
               and
               take
               full
               Draughts
               of
               those
               infamous
               Pleasures
               ,
               whose
               Ragoo
               consists
               in
               singularity
               and
               excess
               of
               Crime
               !
               His
               being
               simply
               a
               Man
               ,
               without
               the
               Character
               of
               Emperour
               ,
               was
               sufficient
               for
               this
               :
               Nay
               ,
               he
               need
               not
               be
               a
               Man
               to
               entitle
               him
               to
               this
               ;
               he
               must
               put
               off
               Humanity
               ,
               and
               by
               a
               monstrous
               Debauchery
               ,
               descend
               even
               below
               the
               Condition
               of
               Beasts
               :
               But
               the
               Reason
               of
               it
               is
               ,
               Because
               those
               Excesses
               of
               Pleasure
               ,
               were
               the
               Despair
               of
               Ambition
               .
               He
               was
               forc'd
               to
               descend
               so
               low
               ,
               because
               he
               saw
               no
               possibility
               of
               rising
               higher
               than
               he
               was
               :
               For
               the
               Heart
               of
               Man
               can
               never
               rest
               .
               These
               famous
               Deboches
               had
               always
               a
               Fancy
               ,
               That
               Happiness
               consisted
               in
               outward
               Grandeur
               ;
               when
               they
               are
               mounted
               to
               the
               height
               of
               that
               ,
               they
               presently
               disabuse
               themselves
               ,
               and
               see
               their
               Errour
               :
               Then
               ,
               like
               the
               Conqueror
               of
               the
               Persians
               ,
               They
               believe
               that
               another
               kind
               of
               Greatness
               is
               requir'd
               to
               make
               a
               Man
               Happy
               ;
               or
               weary'd
               with
               the
               Fatigues
               of
               Grandeur
               and
               State
               ,
               they
               betake
               themselves
               to
               the
               Fruition
               of
               Pleasure
               :
               They
               endeavour
               to
               repair
               the
               Time
               they
               have
               lost
               ,
               and
               to
               regain
               ,
               by
               Singularity
               ,
               what
               they
               lose
               in
               Duration
               ;
               but
               in
               a
               while
               they
               become
               more
               out
               of
               Conceit
               with
               Pleasure
               than
               Greatness
               ,
               and
               Ambition
               calls
               'em
               back
               to
               their
               former
               State
               ;
               as
               appears
               
               in
               the
               Case
               of
               Tiberius
               ,
               who
               after
               having
               given
               up
               the
               Empire
               to
               his
               Favorite
               ,
               that
               he
               might
               with
               more
               Quiet
               and
               Tranquillity
               tast
               the
               Excess
               of
               Sensuality
               ,
               is
               at
               length
               tempted
               to
               quit
               his
               Pleasures
               for
               the
               sake
               of
               the
               Empire
               ;
               the
               Cares
               of
               which
               he
               again
               finds
               fault
               with
               ,
               after
               the
               Death
               of
               Seja●s
               ;
               being
               as
               much
               discontented
               at
               Rome
               ,
               as
               he
               was
               at
               Capreae
               ,
               always
               having
               an
               insatiable
               and
               restless
               Heart
               .
            
             
               This
               Picture
               represents
               the
               Heart
               ,
               not
               only
               of
               Tiberius
               ,
               but
               of
               all
               Mankind
               ;
               who
               are
               in
               a
               perpetual
               ,
               and
               ,
               as
               it
               were
               ,
               necessary
               Tossing
               and
               Agitation
               ,
               whilst
               they
               fix
               themselves
               upon
               Worldly
               Objects
               .
               God
               has
               endu'd
               Man
               with
               a
               Capacity
               proportionable
               to
               his
               Immortality
               ;
               Namely
               ,
               an
               infinite
               Capacity
               .
               'T
               is
               therefore
               impossible
               he
               should
               be
               satisfy'd
               with
               corruptible
               and
               transitory
               Goods
               ;
               what
               is
               finite
               can
               by
               no
               means
               fill
               him
               :
               But
               perswade
               him
               once
               of
               his
               Immortality
               ,
               and
               give
               him
               Goods
               Eternal
               ,
               like
               himself
               ,
               and
               you
               'll
               presently
               see
               him
               contented
               and
               satisfy'd
               .
               Having
               endeavour'd
               to
               know
               the
               Nature
               ,
               Duties
               ,
               and
               the
               most
               powerful
               Motives
               ,
               or
               moral
               Force
               ,
               which
               naturally
               determine
               the
               Heart
               of
               Man
               ,
               't
               will
               not
               be
               amiss
               ,
               in
               the
               next
               place
               ,
               to
               pass
               to
               the
               Consideration
               of
               his
               Irregularities
               ;
               the
               Spring
               of
               which
               we
               shall
               consider
               first
               ,
               in
               order
               to
               know
               the
               Rivulets
               that
               flow
               from
               it
               .
            
          
           
             The
             End
             of
             the
             First
             Part.
             
          
        
         
           
           
             The
             SECOND
             PART
             .
             Where
             we
             Enquire
             after
             the
             Source
             of
             our
             Corruption
             ,
             and
             Treat
             of
             Self-love
             ,
             of
             the
             Force
             of
             its
             Applications
             ,
             the
             Extent
             of
             its
             Affections
             ,
             and
             Irregularities
             in
             General
             and
             in
             Particular
             .
          
           
             
               CHAP.
               I.
               
                 Where
                 we
                 Enquire
                 after
                 the
                 Source
                 of
                 our
              
               Corruption
               ,
               
                 by
                 handling
                 the
                 First
                 of
                 our
                 Faculties
                 ,
                 which
                 is
                 the
              
               Understanding
               .
            
             
               I
               Don't
               take
               the
               common
               School-Distinction
               o●
               Understanding
               and
               Will
               ,
               Mind
               and
               Heart
               ,
               Reason
               and
               Appetite
               ,
               to
               be
               proper
               for
               disentangling
               and
               clearing
               our
               Ideas
               ;
               but
               we
               must
               be
               forc'd
               to
               follow
               this
               too
               much
               receiv'd
               Custome
               :
               We
               call
               Understanding
               ,
               Mind
               ,
               or
               Reason
               ,
               the
               Soul
               ,
               as
               it
               knows
               ;
               that
               is
               ,
               as
               it
               conceives
               ,
               judges
               ,
               reasons
               ,
               remembers
               ,
               reflects
               and
               methodizes
               its
               
               Knowledge
               .
               We
               term
               Heart
               ,
               Will
               ,
               or
               Appetite
               ,
               the
               Soul
               ,
               as
               it
               has
               the
               Affections
               of
               Love
               ,
               Hatred
               ,
               Desire
               ,
               Fear
               ,
               Joy
               ,
               Hope
               ,
               Despair
               ,
               or
               any
               other
               of
               the
               Passions
               .
               I
               think
               we
               shall
               not
               be
               much
               out
               of
               the
               Way
               ,
               if
               we
               define
               the
               Mind
               ,
               
                 the
                 Soul
                 as
                 it
                 knows
              
               ;
               and
               the
               Heart
               ,
               
                 the
                 Soul
                 as
                 it
                 loves
              
               :
               For
               as
               Conceptions
               ,
               Judgments
               ,
               and
               Discourses
               ,
               are
               but
               different
               Modes
               of
               Knowledge
               ,
               so
               't
               is
               certain
               that
               Desire
               ,
               Fear
               ,
               Hope
               ,
               and
               in
               general
               all
               other
               Affections
               ,
               are
               only
               Modes
               or
               different
               Manners
               of
               Love
               ;
               but
               this
               is
               not
               to
               be
               insisted
               upon
               at
               present
               .
            
             
               Our
               Business
               here
               is
               to
               know
               ,
               Whether
               the
               Original
               Source
               of
               our
               Corruption
               ,
               be
               in
               the
               Mind
               ,
               or
               in
               the
               Heart
               :
               Whether
               the
               first
               Spring
               of
               our
               Evil
               ,
               be
               in
               the
               Knowledge
               of
               our
               Soul
               ,
               or
               in
               its
               Affections
               .
               We
               answer
               ,
               That
               't
               is
               not
               in
               the
               Mind
               ,
               because
               then
               the
               Mind
               would
               have
               been
               order'd
               to
               conduct
               and
               regulate
               it self
               ,
               by
               the
               Dictates
               of
               the
               Heart
               ;
               whereas
               we
               see
               the
               Heart
               has
               been
               order'd
               to
               regulate
               it self
               by
               the
               Mind
               .
               For
               't
               would
               be
               unreasonable
               ,
               that
               what
               is
               less
               Corrupted
               ,
               should
               be
               guided
               by
               that
               which
               is
               more
               irregular
               and
               disorderly
               ;
               and
               that
               the
               Source
               of
               our
               Corruption
               ,
               should
               be
               the
               Rule
               of
               our
               Conduct
               :
               and
               indeed
               were
               it
               so
               ,
               A
               Man
               would
               not
               be
               oblig'd
               to
               steer
               and
               guide
               himself
               by
               his
               Reason
               ,
               'till
               he
               should
               have
               been
               assur'd
               ,
               that
               God
               had
               extraordinarily
               enlightned
               him
               ;
               and
               he
               must
               wait
               
               for
               an
               Enthusiasm
               ,
               and
               immediate
               Inspiration
               ,
               before
               he
               could
               have
               Right
               to
               act
               in
               the
               Quality
               of
               a
               Rational
               Creature
               .
            
             
               Also
               the
               Holy
               Scripture
               always
               attributes
               the
               Offuscation
               ,
               and
               Darkness
               of
               the
               Mind
               ,
               to
               the
               evil
               Affections
               of
               the
               Heart
               :
               
                 If
                 our
                 Gospel
                 be
                 hidden
              
               ,
               says
               St.
               
                 Paul
                 ,
                 't
                 is
                 hidden
                 to
                 them
                 that
                 perish
                 ,
                 whose
                 Understandings
                 the
                 God
                 of
                 this
                 Age
                 has
                 blinded
                 .
              
               'T
               is
               easy
               to
               conceive
               ,
               That
               by
               the
               God
               of
               this
               Age
               ,
               he
               means
               the
               Demon
               of
               Concupiscence
               :
               And
               upon
               almost
               the
               like
               Account
               ,
               our
               Saviour
               said
               to
               the
               
                 Jews
                 ▪
                 How
                 can
                 ye
                 believe
                 ,
                 seeing
                 that
                 ye
                 seek
                 for
                 Glory
                 one
                 of
                 another
                 ?
              
            
             
               Certainly
               ,
               were
               the
               Mind
               the
               Original
               of
               our
               Depravation
               ,
               't
               would
               always
               ,
               and
               in
               all
               Circumstances
               ,
               have
               its
               natural
               Obscuration
               and
               Darkness
               ;
               't
               would
               be
               as
               blind
               in
               the
               Study
               of
               the
               Sciences
               ,
               as
               of
               Religion
               ,
               and
               't
               would
               succeed
               no
               better
               in
               knowing
               such
               Objects
               ,
               as
               are
               indifferent
               to
               it
               ,
               than
               those
               ,
               which
               interess
               and
               concern
               it
               .
               When
               an
               Eye
               is
               cover'd
               with
               a
               Web
               ,
               or
               clos'd
               up
               by
               an
               Obstruction
               ,
               't
               is
               not
               in
               a
               Condition
               to
               see
               one
               Object
               ,
               more
               than
               another
               ;
               but
               when
               its
               Darkness
               proceeds
               from
               the
               Obstacle
               of
               Clouds
               ▪
               Fog
               ,
               or
               any
               exterior
               Veil
               ,
               't
               is
               easier
               for
               it
               to
               perceive
               distant
               Objects
               ,
               and
               't
               will
               see
               very
               clearly
               when
               the
               extraneous
               Impediment
               is
               remov'd
               ,
               without
               receiving
               any
               Change
               or
               Alteration
               in
               it self
               .
               So
               say
               we
               ,
               if
               the
               Understanding
               were
               in
               it self
               naturally
               
               darken'd
               ,
               't
               would
               be
               as
               liable
               to
               Error
               in
               its
               curious
               and
               needless
               Enquiries
               ,
               as
               't
               is
               in
               those
               which
               import
               and
               concern
               it
               ;
               for
               its
               Darkness
               would
               be
               Uniform
               ,
               and
               always
               the
               same
               :
               But
               because
               't
               is
               cover'd
               only
               with
               Fogs
               and
               Mists
               ,
               which
               rise
               from
               the
               Seat
               of
               the
               Affections
               ,
               no
               Wonder
               if
               its
               Obscuration
               ends
               ,
               so
               soon
               as
               the
               Heat
               of
               Passion
               ceases
               .
            
             
               This
               is
               a
               common
               Matter
               of
               Fact
               ▪
               One
               that
               has
               a
               Rectitude
               of
               Mind
               ,
               and
               Exactness
               of
               admirable
               Reason
               ,
               for
               apprehending
               what
               is
               most
               abstruse
               ,
               and
               intricate
               in
               the
               Sciences
               ;
               who
               knows
               when
               to
               doubt
               and
               suspend
               his
               Assent
               to
               things
               that
               are
               Dubious
               ;
               to
               affirm
               true
               Things
               ,
               and
               deny
               False
               ;
               to
               have
               a
               simple
               Opinion
               of
               probable
               Things
               ,
               to
               demonstrate
               those
               that
               are
               Certain
               ,
               who
               will
               not
               mistake
               True
               for
               False
               ,
               nor
               one
               Degree
               of
               Truth
               for
               another
               ;
               will
               no
               sooner
               have
               a
               Point
               of
               Interest
               to
               manage
               ,
               but
               his
               former
               Rectitude
               of
               Mind
               forsakes
               him
               ;
               his
               Reason
               bends
               to
               the
               Humour
               of
               his
               Desires
               ,
               and
               Evidence
               is
               confounded
               with
               Utility
               and
               Profit
               .
               Whence
               proceeds
               this
               Darkness
               ?
               From
               the
               Objects
               ?
               No
               ,
               For
               these
               Objects
               are
               easier
               and
               clearer
               ,
               than
               those
               of
               the
               sublime
               and
               lofty
               Sciences
               ,
               which
               he
               so
               well-penetrated
               and
               understood
               .
               Is
               it
               from
               any
               natural
               Defect
               of
               the
               Mind
               ?
               No
               ,
               From
               this
               much
               less
               than
               the
               other
               :
               That
               has
               reason'd
               perfectly
               well
               touching
               Matters
               of
               Speculation
               ;
               
               and
               put
               it
               to
               Discourse
               of
               secular
               Concerns
               ,
               provided
               they
               be
               not
               its
               own
               ,
               but
               another
               Man's
               ,
               't
               will
               reason
               about
               'em
               with
               the
               same
               Exactness
               .
            
             
               But
               if
               after
               you
               have
               carried
               the
               Mind
               of
               this
               Man
               ,
               from
               the
               Objects
               of
               the
               Sciences
               ,
               to
               the
               Affairs
               of
               Life
               ,
               you
               call
               it
               again
               from
               thence
               ,
               to
               the
               Consideration
               of
               the
               Truths
               of
               Religion
               ,
               you
               'll
               perhaps
               find
               his
               Mind
               yet
               more
               obnoxious
               to
               Falshood
               and
               Illusions
               :
               Because
               a
               greater
               Interest
               ,
               does
               also
               produce
               a
               greater
               Errour
               .
               Such
               a
               Passion
               as
               Interest
               ,
               is
               of
               very
               great
               Prevalence
               and
               Force
               ,
               in
               obscuring
               the
               Light
               of
               Reason
               ,
               but
               yet
               those
               Passions
               ,
               which
               directly
               oppose
               Reason
               ,
               are
               more
               capable
               of
               producing
               this
               ill
               Effect
               :
               For
               ,
               't
               is
               not
               ,
               as
               Men
               commonly
               imagine
               ,
               the
               Degree
               of
               Darkness
               ,
               which
               is
               originally
               in
               the
               Understanding
               ,
               that
               causes
               the
               Number
               of
               our
               Passions
               ;
               but
               't
               is
               the
               Number
               and
               Vehemency
               of
               the
               Passions
               ,
               that
               cause
               this
               Degree
               of
               Darkness
               in
               our
               Understanding
               .
            
             
               But
               were
               the
               Understanding
               originally
               Darken'd
               ,
               it
               would
               not
               be
               remedied
               ,
               unless
               by
               a
               new
               and
               extraordinary
               Infusion
               of
               Light
               ,
               which
               is
               contrary
               to
               Experience
               :
               For
               the
               Understanding
               of
               a
               Sinner
               ,
               that
               betakes
               himself
               to
               a
               strict
               Repentance
               for
               his
               Transgressions
               ,
               is
               not
               fill'd
               with
               other
               Ideas
               and
               Knowledge
               ,
               than
               he
               had
               before
               :
               I
               mean
               ,
               according
               to
               the
               ordinary
               Course
               of
               
               Things
               .
               A
               Man
               indeed
               ,
               after
               his
               Conversion
               ,
               has
               the
               Ideas
               of
               
                 God
                 ,
                 Salvation
              
               and
               Eternity
               ,
               he
               's
               convinc'd
               of
               his
               own
               Mortality
               ,
               and
               the
               Frailty
               of
               Humane
               Things
               :
               He
               looks
               upon
               Piety
               ,
               as
               a
               most
               proper
               Means
               ,
               for
               procuring
               Repose
               and
               Tranquillity
               in
               Life
               ;
               Consolation
               and
               Comfort
               in
               Death
               ,
               and
               a
               Glorious
               Resurrection
               from
               the
               Grave
               .
               But
               yet
               he
               was
               fully
               perswaded
               ,
               of
               all
               these
               Truths
               ,
               before
               his
               Repentance
               :
               (
               For
               I
               suppose
               he
               Sinn'd
               not
               in
               Incredulity
               .
               )
               Wherefore
               he
               cannot
               be
               said
               ,
               to
               have
               acquir'd
               any
               new
               Knowledge
               ;
               but
               to
               have
               transcrib'd
               that
               Knowledge
               into
               Practice
               ,
               which
               before
               was
               meerly
               Speculative
               .
               And
               our
               Saviour
               does
               partly
               testify
               this
               ,
               in
               declaring
               to
               his
               Enemies
               ,
               That
               the
               Degree
               of
               their
               Knowledge
               ,
               aggravated
               their
               Blame
               .
               Indeed
               the
               want
               of
               Light
               excuses
               a
               Man
               from
               the
               Faults
               he
               commits
               ,
               when
               this
               Privation
               is
               necessary
               and
               voluntary
               :
               For
               is
               any
               One
               to
               be
               blam'd
               ,
               for
               not
               seeing
               that
               which
               't
               was
               impossible
               for
               him
               to
               see
               ?
               Nor
               can
               we
               excuse
               him
               ,
               whose
               Blindness
               we
               suppose
               to
               be
               voluntary
               ,
               and
               willful
               .
               He
               that
               is
               deceiv'd
               and
               mistaken
               by
               reason
               of
               the
               Heart
               ,
               and
               not
               thro'
               any
               natural
               want
               of
               Light
               ,
               sees
               and
               not
               sees
               :
               He
               has
               Knowledge
               enough
               to
               perceive
               ,
               that
               he
               follows
               not
               his
               own
               Light
               ;
               and
               this
               seems
               the
               only
               Means
               of
               reconciling
               two
               Expressions
               of
               the
               Holy
               Scripture
               ,
               which
               appear
               very
               Contradictory
               :
               For
               one
               while
               it
               accuses
               the
               
               Sinner
               of
               Ignorance
               ,
               Folly
               ,
               Stupidity
               ,
               Blindness
               ,
               of
               walking
               in
               Darkness
               ,
               of
               not
               knowing
               what
               he
               does
               ;
               another
               while
               it
               blames
               him
               for
               Sinning
               against
               his
               own
               Light
               ;
               for
               resisting
               the
               Truth
               which
               enlightens
               him
               ;
               for
               being
               condemn'd
               by
               his
               own
               Thoughts
               ,
               and
               reprehended
               by
               his
               Conscience
               .
               All
               these
               Expressions
               are
               true
               ,
               and
               only
               seem
               to
               be
               opposite
               :
               The
               Sinner
               does
               both
               see
               ,
               and
               not
               see
               :
               He
               sees
               by
               the
               Understanding
               ,
               which
               God
               hath
               given
               him
               ,
               capable
               of
               knowing
               and
               making
               use
               of
               the
               Truth
               ;
               he
               is
               Blind
               ,
               and
               does
               not
               see
               ,
               by
               his
               Heart
               ,
               which
               evaporates
               and
               sends
               up
               ,
               to
               the
               Seat
               of
               the
               Superior
               Faculties
               of
               the
               Soul
               ,
               continual
               Fumes
               and
               Clouds
               ,
               which
               obnubilate
               and
               darken
               the
               Understanding
               .
            
             
               I
               am
               not
               ignorant
               ,
               that
               the
               Schools
               use
               to
               make
               a
               Distinction
               ,
               betwixt
               two
               sorts
               of
               Knowledge
               or
               Light
               ,
               that
               they
               may
               solve
               this
               Difficulty
               :
               
                 viz.
                 Speculative
              
               and
               Practical
               ;
               they
               draw
               this
               Definition
               from
               their
               Effects
               :
               
                 Speculative
                 Light
              
               ,
               which
               goes
               no
               farther
               than
               simple
               Contemplation
               ,
               does
               but
               ●loat
               ,
               as
               it
               were
               ,
               in
               the
               Understanding
               ;
               whereas
               ,
               what
               they
               call
               
                 Practical
                 Knowledge
              
               ,
               does
               not
               stop
               at
               the
               Mind
               ,
               but
               takes
               a
               farther
               Descent
               ,
               down
               into
               the
               Heart
               ;
               gains
               the
               Will
               ,
               makes
               it self
               Mistress
               of
               the
               Affecti●ns
               ,
               and
               inclines
               us
               to
               Practice
               ,
               whatsoever
               it
               orders
               and
               appoints
               :
               But
               it
               must
               needs
               be
               own'd
               ,
               that
               this
               Distinction
               leads
               us
               not
               far
               
               in
               the
               Discovery
               of
               Things
               ;
               seeing
               it
               imports
               no
               more
               than
               this
               ,
               That
               we
               have
               some
               Knowledge
               that
               is
               operative
               and
               useful
               ,
               and
               other
               that
               is
               dead
               and
               inefficacious
               .
            
             
               If
               we
               look
               narrowly
               into
               this
               Point
               ,
               we
               shall
               find
               ,
               That
               Knowledge
               is
               ordinarily
               either
               Speculative
               ,
               or
               Practical
               ,
               according
               as
               it
               concerns
               ,
               or
               not
               concerns
               our
               Heart
               .
               When
               we
               consider
               Truth
               ,
               in
               the
               Sciences
               ,
               we
               have
               usually
               no
               more
               than
               a
               Speculative
               Knowledge
               of
               it
               ;
               but
               considering
               it
               in
               the
               Objects
               ,
               which
               interest
               and
               concern
               us
               ,
               as
               in
               the
               Affairs
               of
               civil
               Life
               ,
               or
               Points
               of
               Religion
               ,
               we
               hate
               it
               ,
               or
               love
               it
               ,
               according
               as
               't
               is
               agreeable
               ,
               or
               disagreeable
               ;
               and
               it
               determines
               us
               to
               Action
               ,
               or
               Aversation
               ,
               according
               as
               it
               bears
               one
               ,
               or
               t'other
               of
               these
               Characters
               :
               Hence
               you
               see
               ,
               that
               the
               
                 Practical
                 Truth
              
               of
               the
               School-men
               is
               that
               ,
               which
               has
               some
               Force
               and
               Efficacy
               ;
               but
               Truth
               draws
               its
               whole
               Force
               from
               the
               Heart
               .
            
             
               The
               Case
               is
               much
               the
               same
               ,
               with
               the
               Light
               of
               the
               Understanding
               ,
               as
               with
               that
               we
               behold
               in
               Nature
               :
               It
               enlightens
               all
               things
               ,
               but
               of
               it self
               moves
               not
               any
               thing
               :
               It
               has
               Lustre
               and
               Brightness
               ,
               but
               no
               Strength
               ;
               It
               can
               conduct
               and
               guide
               ,
               but
               not
               support
               and
               hold
               us
               up
               .
               When
               none
               but
               Reason
               speaks
               ,
               we
               shall
               look
               upon
               its
               Decisions
               as
               meer
               Dreams
               ,
               as
               dry
               and
               barren
               Truths
               ,
               which
               are
               good
               for
               nothing
               ,
               but
               to
               be
               plung'd
               into
               Oblivion
               ;
               we
               shall
               look
               upon
               'em
               as
               the
               importunate
               
               Councels
               of
               a
               Pedant
               ,
               that
               wearies
               and
               vexes
               ●s
               with
               unseasonable
               Advices
               .
               Were
               Men
               determin'd
               in
               their
               Actions
               by
               
                 Reason
                 ,
                 Philosophers
              
               would
               be
               more
               prevalent
               ,
               in
               Perswaing
               ,
               than
               Orators
               :
               For
               the
               former
               have
               a
               just
               and
               exact
               Reason
               ,
               a
               severe
               Judgment
               ,
               which
               weighs
               ,
               and
               examines
               ,
               and
               makes
               just
               Comparisons
               of
               all
               Things
               ;
               whereas
               the
               latter
               do
               often
               abound
               in
               Fictions
               ,
               Lies
               ,
               Figures
               ,
               which
               would
               be
               but
               pompous
               and
               splendid
               Impostures
               ,
               did
               not
               Necessity
               it self
               justify
               these
               Excesses
               of
               Speech
               ;
               and
               were
               not
               Men
               agree'd
               in
               mitigating
               and
               allaying
               their
               signification
               :
               But
               because
               they
               are
               determin'd
               by
               their
               Affections
               ,
               it
               falls
               out
               quite
               contrary
               to
               Reason
               ,
               that
               Oratours
               are
               commonly
               much
               more
               successful
               ,
               in
               Perswading
               ,
               than
               Philosophers
               :
               'T
               is
               because
               the
               Soul
               does
               not
               balance
               ,
               and
               weigh
               the
               Reasons
               ,
               but
               it
               s
               own
               Interests
               ;
               and
               considers
               not
               the
               Light
               ,
               but
               it
               s
               own
               Utility
               and
               Advantage
               .
            
             
               Good
               attracts
               our
               Love
               ,
               Evil
               our
               Aversion
               ;
               pure
               Reason
               does
               neither
               of
               these
               ,
               but
               only
               as
               it
               represents
               the
               Objects
               to
               us
               :
               And
               here
               ,
               by
               the
               By
               ,
               we
               may
               see
               the
               Errour
               of
               those
               ,
               who
               place
               Man's
               Free-will
               in
               the
               indifferency
               of
               his
               Soul
               ,
               to
               pursue
               ,
               or
               not
               pursue
               the
               Good
               which
               is
               presented
               to
               it
               .
               Certainly
               this
               Indifferency
               is
               no
               where
               else
               ,
               but
               in
               the
               Imagination
               ;
               't
               is
               not
               in
               the
               Objects
               :
               Good
               is
               not
               indifferent
               to
               its
               being
               Good
               ,
               nor
               is
               Evil
               indifferent
               to
               its
               being
               Evil
               ;
               
               nor
               is
               it
               in
               the
               Reason
               ,
               for
               this
               is
               not
               free
               to
               assent
               to
               that
               which
               seems
               False
               ,
               nor
               to
               reject
               what
               is
               True
               :
               'T
               is
               not
               indifferent
               ▪
               to
               judge
               ,
               that
               ,
               what
               it
               apprehends
               to
               be
               Evil
               ,
               is
               Good
               ;
               nor
               that
               ,
               what
               seems
               Good
               ,
               is
               Evil.
               The
               Soul
               is
               not
               indifferent
               to
               love
               or
               hate
               ,
               what
               it
               apprehends
               as
               good
               and
               agreeable
               ;
               for
               if
               so
               ,
               't
               would
               be
               indifferent
               to
               love
               or
               hate
               it self
               ,
               which
               is
               against
               Nature
               .
            
          
           
             
               CHAP.
               II.
               
                 Where
                 we
                 continue
                 to
                 shew
                 ,
                 that
                 the
                 Source
                 of
                 our
              
               Corruption
               ,
               
                 is
                 not
                 in
                 the
              
               Understanding
               .
            
             
               IN
               saying
               ,
               That
               the
               Corruption
               of
               the
               Understanding
               ,
               proceeds
               from
               the
               Will
               ,
               we
               don't
               mean
               ,
               that
               all
               our
               Ignorances
               and
               Errours
               ,
               without
               exception
               ,
               are
               deriv'd
               from
               our
               Affections
               :
               For
               as
               to
               the
               former
               of
               these
               ,
               certainly
               all
               Kinds
               of
               Ignorance
               ,
               are
               not
               to
               be
               look'd
               upon
               as
               Defects
               .
               'T
               is
               not
               the
               Property
               of
               Men
               ,
               or
               Angels
               ;
               or
               in
               General
               any
               Creature
               ,
               how
               Perfect
               soever
               ,
               to
               be
               Omniscient
               :
               This
               is
               the
               Character
               of
               the
               
                 Supream
                 Being
              
               ,
               and
               infinite
               Understanding
               ,
               which
               governs
               and
               rules
               the
               Universe
               .
               In
               General
               ,
               we
               should
               not
               make
               any
               matter
               of
               that
               Ignorance
               ,
               which
               proceeds
               from
               either
               of
               these
               Reasons
               ,
               That
               our
               Nature
               is
               too
               finite
               and
               
               limited
               ,
               and
               the
               Object
               too
               sublime
               ;
               or
               ,
               from
               the
               shortness
               of
               our
               Life
               ,
               which
               will
               not
               permit
               us
               to
               attain
               the
               Knowledge
               of
               all
               Things
               ,
               &c.
               
               For
               Mortality
               is
               not
               a
               Crime
               to
               our
               Body
               ,
               nor
               is
               our
               Soul
               to
               be
               blam'd
               for
               not
               being
               Infinite
               .
            
             
               Neither
               the
               Ignorance
               of
               the
               Mysteries
               of
               Nature
               ,
               nor
               of
               the
               Secrets
               of
               Providence
               ,
               can
               be
               look'd
               upon
               as
               the
               Corruption
               of
               the
               
                 Understanding
                 .
                 Jesus
                 Christ
              
               was
               the
               Mod●l
               and
               Pattern
               of
               Perfection
               ,
               and
               yet
               as
               Man
               ,
               He
               had
               not
               the
               Knowledge
               of
               all
               Things
               ,
               for
               He
               was
               ignorant
               of
               the
               Day
               of
               Ju●●ment
               .
               The
               Ignorance
               of
               our
               Duties
               ,
               of
               our
               Sins
               ,
               and
               of
               the
               Benefits
               we
               have
               receiv'd
               ,
               is
               that
               ,
               which
               makes
               the
               Corruption
               of
               our
               Understanding
               ;
               this
               Ignorance
               proceeds
               not
               from
               want
               of
               Light
               ,
               and
               can
               bear
               no
               Apology
               or
               Justification
               ;
               nor
               are
               speculative
               Errours
               to
               be
               thought
               Vices
               of
               the
               Understanding
               :
               So
               far
               are
               they
               from
               it
               ,
               that
               they
               have
               often
               remain'd
               in
               Souls
               ,
               which
               GOD
               had
               enlighten'd
               by
               His
               Revelation
               ,
               after
               an
               immediate
               and
               extraordinary
               manner
               :
               For
               it
               does
               not
               appear
               ,
               that
               either
               Moses
               ,
               or
               any
               of
               the
               Prophets
               ,
               had
               other
               Ideas
               of
               the
               Sun
               ,
               Stars
               ,
               Earth
               ,
               &c.
               than
               what
               were
               obvious
               to
               the
               Vulgar
               sort
               ;
               and
               indeed
               ,
               't
               was
               not
               requisite
               ,
               that
               GOD
               should
               make
               those
               Men
               Philosophers
               ,
               by
               his
               Revelation
               ,
               whom
               He
               design'd
               for
               the
               Instruction
               of
               the
               most
               simple
               and
               illiterate
               Persons
               .
            
             
             
               It
               s
               no
               matter
               ,
               tho'
               the
               Vulgars
               are
               mistaken
               ,
               in
               apprehending
               the
               Stars
               like
               Flamboys
               :
               But
               't
               is
               a
               great
               exorbitance
               and
               excessive
               Fault
               for
               those
               Sages
               ,
               who
               have
               such
               exact
               Ideas
               of
               the
               Magnitude
               of
               the
               Heavenly
               Bodies
               ,
               yet
               to
               look
               upon
               Eternity
               ,
               GOD
               ,
               and
               Religion
               ,
               as
               but
               so
               many
               Points
               ,
               or
               rather
               so
               many
               Shadows
               and
               remote
               Appearances
               .
               Our
               Reason
               may
               be
               enlighten'd
               ,
               tho'
               it
               has
               the
               former
               Prejudice
               ;
               but
               if
               it
               has
               the
               latter
               ,
               it
               must
               needs
               be
               blind
               .
            
             
               But
               't
               is
               very
               easy
               to
               justify
               the
               Mind
               ,
               and
               to
               make
               it
               appear
               ,
               that
               't
               is
               not
               the
               original
               Fountain
               of
               our
               Corruption
               ,
               by
               examining
               its
               different
               ways
               and
               manners
               of
               Knowing
               :
               For
               ,
               to
               begin
               with
               the
               simple
               Conceptions
               of
               our
               Understanding
               ;
               no
               Idea
               in
               our
               Soul
               is
               Evil
               as
               such
               ,
               or
               as
               it
               represents
               an
               Object
               to
               us
               .
               The
               Objects
               of
               Pleasure
               ,
               Glory
               ,
               nay
               ,
               and
               of
               Sin
               it self
               ,
               have
               nothing
               Criminal
               in
               themselves
               ,
               seeing
               we
               are
               permitted
               to
               know
               these
               Objects
               ;
               the
               same
               may
               be
               said
               of
               the
               Judgments
               ,
               and
               Discourses
               of
               the
               Soul.
               Nor
               are
               the
               first
               Notions
               Criminal
               ,
               seeing
               that
               they
               are
               of
               so
               clear
               and
               so
               easy
               Evidence
               ,
               that
               the
               Mind
               no
               sooner
               begins
               to
               exercise
               and
               use
               its
               Reason
               ,
               but
               it
               presently
               apprehends
               '
               em
               .
               Discourse
               is
               a
               kind
               of
               acquir'd
               Knowledge
               ,
               which
               will
               never
               deceive
               us
               unless
               the
               Heart
               interpose
               and
               mingle
               it self
               with
               it
               ;
               For
               't
               is
               an
               usual
               saying
               ,
               that
               
                 Common
                 Sense
                 never
                 deceives
              
               ;
               to
               denote
               that
               Man
               Reason's
               well
               Naturally
               .
            
             
             
               Yet
               ,
               by
               the
               way
               ,
               't
               is
               to
               be
               observ'd
               ,
               that
               ,
               among
               our
               different
               kinds
               of
               Knowledge
               ,
               Ideas
               have
               more
               Force
               to
               determine
               our
               Will
               ,
               than
               the
               Judgments
               ,
               or
               Discourses
               of
               the
               Mind
               ;
               this
               is
               true
               Generally
               speaking
               :
               The
               reason
               of
               it
               is
               ,
               because
               our
               Notices
               ,
               as
               we
               have
               already
               remark'd
               ,
               have
               no
               Force
               of
               themselves
               ;
               but
               borrow
               it
               all
               from
               the
               Affections
               of
               the
               Heart
               .
               And
               hence
               it
               comes
               to
               pass
               ,
               that
               Men
               are
               never
               very
               successful
               in
               Perswading
               ,
               unless
               they
               interpose
               ,
               as
               it
               were
               ,
               a
               mixture
               of
               Sense
               among
               their
               Reason
               or
               Knowledge
               .
               Now
               none
               ,
               but
               a
               remote
               Good
               ,
               can
               be
               mingled
               with
               Reasons
               ;
               for
               seeing
               you
               are
               oblig'd
               to
               use
               Reasonings
               and
               Discourses
               ,
               in
               order
               to
               make
               it
               known
               ,
               it
               appears
               ,
               that
               't
               is
               at
               some
               Distance
               off
               :
               Whereas
               an
               Idea
               ,
               or
               simple
               Perception
               ,
               partaking
               of
               the
               Quality
               ,
               and
               being
               either
               pleasant
               or
               unpleasant
               ,
               according
               to
               the
               Disposition
               of
               its
               Object
               ,
               makes
               you
               of
               it self
               actually
               feel
               and
               perceive
               that
               which
               Discourse
               makes
               you
               only
               expect
               and
               wait
               for
               .
            
             
               But
               yet
               this
               is
               not
               the
               Source
               of
               the
               Evil.
               The
               Irregularity
               proceeds
               from
               this
               ,
               That
               spiritual
               Ideas
               don't
               make
               near
               so
               great
               Impressions
               upon
               our
               Soul
               ,
               as
               Corporeal
               Ideas
               ,
               which
               enter'd
               in
               by
               the
               Channel
               of
               Sense
               ;
               whereas
               by
               right
               they
               should
               make
               a
               much
               greater
               ,
               since
               the
               Perception
               of
               our
               own
               Soul
               ought
               to
               be
               more
               vivid
               and
               lively
               than
               that
               of
               external
               Objects
               ,
               and
               the
               experience
               
               of
               spiritual
               Things
               should
               more
               nearly
               touch
               and
               affect
               us
               than
               the
               Knowledge
               of
               the
               Senses
               ,
               which
               concern
               us
               only
               in
               outward
               Objects
               .
               
                 Corporeal
                 Ideas
              
               seem
               to
               be
               design'd
               for
               no
               other
               Purpose
               but
               for
               the
               good
               of
               the
               Body
               ,
               which
               they
               conduct
               and
               guide
               ,
               whereas
               
                 Spiritual
                 Ideas
              
               ought
               to
               direct
               our
               Soul
               ,
               and
               lead
               it
               to
               the
               Sources
               and
               Fountains
               of
               its
               Happiness
               ;
               so
               that
               as
               much
               as
               the
               Value
               of
               our
               Soul
               exceeds
               that
               of
               the
               Body
               ,
               so
               much
               are
               
                 Spiritual
                 Ideas
              
               Naturally
               more
               important
               ,
               than
               Corporeal
               ,
               and
               as
               they
               are
               more
               necessary
               ,
               so
               ought
               they
               Naturally
               to
               make
               a
               greater
               and
               more
               lively
               Impression
               .
            
             
               As
               Ideas
               are
               a
               kind
               of
               internal
               Sense
               ,
               being
               pleasant
               or
               unpleasant
               ,
               according
               to
               the
               Character
               of
               the
               Things
               they
               represent
               ,
               because
               they
               partake
               of
               the
               Quality
               of
               their
               Objects
               ;
               't
               is
               no
               mistake
               to
               say
               ,
               that
               they
               belong
               in
               some
               sort
               to
               the
               Affections
               or
               Sentiments
               of
               the
               Soul
               ,
               which
               are
               either
               Corporeal
               ,
               as
               Sensations
               ,
               or
               Spiritual
               ,
               as
               the
               Affections
               of
               the
               Heart
               ;
               so
               tho'
               we
               say
               the
               Corruption
               of
               Man
               arises
               from
               hence
               ,
               That
               Corporeal
               Ideas
               make
               too
               lively
               and
               strong
               Impressions
               upon
               the
               Soul
               ,
               yet
               this
               does
               not
               contradict
               our
               Principle
               ,
               that
               the
               Corruption
               of
               Reason
               proceeds
               from
               that
               of
               the
               Heart
               .
            
          
           
             
             
               CHAP.
               III.
               
                 Where
                 we
                 Enquire
                 after
                 the
                 Manner
                 ,
                 how
                 the
                 Heart
                 deceives
                 the
                 Mind
                 .
              
            
             
               THis
               Imposture
               of
               the
               Heart
               ,
               which
               deceives
               the
               Mind
               ,
               proceeds
               from
               voluntary
               Inapplications
               ,
               affected
               Distractions
               ,
               beloved
               Ignorances
               ,
               from
               Errours
               ,
               occasion'd
               by
               the
               ardent
               Desire
               we
               have
               to
               Cheat
               our selves
               ,
               and
               from
               this
               Inclination
               ,
               which
               removes
               and
               alienates
               our
               Mind
               from
               all
               that
               is
               Afflictive
               ,
               and
               firmly
               binds
               it
               to
               all
               that
               is
               pleasing
               and
               delightful
               .
            
             
               The
               first
               Thing
               then
               ,
               which
               the
               Heart
               does
               ,
               is
               to
               fill
               us
               with
               unprofitable
               Objects
               ,
               that
               it
               may
               distract
               and
               divert
               us
               from
               those
               ,
               the
               Consideration
               whereof
               would
               be
               more
               important
               and
               useful
               to
               us
               ,
               tho'
               the
               sight
               of
               'em
               seem
               afflictive
               and
               unpleasant
               .
               We
               find
               ,
               among
               Others
               ,
               two
               Ideas
               in
               our
               Soul
               ,
               which
               we
               fear
               and
               dread
               above
               all
               the
               rest
               ;
               which
               are
               the
               Ideas
               of
               our
               Misery
               and
               our
               Duty
               ▪
               The
               Idea
               of
               our
               Misery
               comprehends
               that
               of
               the
               Frailty
               of
               the
               World
               ,
               of
               our
               own
               Mortality
               ,
               our
               Sins
               ,
               the
               Justice
               of
               GOD
               ,
               our
               Vices
               ,
               Infirmities
               ,
               and
               of
               the
               Shame
               ,
               which
               naturally
               follows
               '
               em
               .
               The
               Idea
               of
               Duty
               includes
               a
               Thousand
               Obligations
               ,
               which
               are
               painful
               to
               such
               a
               voluptuous
               
               Soul
               as
               ours
               ,
               troublesome
               and
               disagreeable
               to
               an
               Heart
               affected
               with
               nothing
               but
               Pleasure
               ,
               mortifying
               to
               Pride
               ,
               and
               intolerable
               to
               Self-love
               .
               Hence
               the
               most
               trivial
               Occupations
               ,
               the
               most
               insipid
               Diversions
               ,
               the
               most
               infructuous
               Knowledge
               ,
               the
               most
               unacceptable
               Employments
               ,
               become
               the
               Object
               of
               our
               Application
               or
               Enquiry
               ,
               as
               if
               they
               were
               capable
               of
               rendering
               us
               Happy
               .
               Nothing
               seems
               delightful
               but
               what
               unsettles
               and
               distracts
               us
               .
               Any
               thing
               that
               passes
               the
               Time
               away
               merrily
               and
               insensibly
               ,
               and
               plunges
               us
               in
               the
               Ignorance
               of
               our selves
               ,
               charms
               and
               allures
               us
               .
               The
               Gamester
               spends
               his
               whole
               Life
               in
               a
               continual
               Transport
               from
               Joy
               to
               Sadness
               ,
               from
               Hope
               to
               Fear
               ;
               if
               any
               one
               should
               hinder
               him
               from
               the
               turbulent
               Succession
               of
               his
               Thoughts
               and
               various
               Agitations
               ,
               he
               would
               certainly
               deprive
               him
               of
               the
               whole
               Pleasure
               of
               his
               Life
               :
               But
               you
               need
               not
               wonder
               at
               it
               ;
               this
               Agitation
               and
               Hurry
               buisies
               and
               employs
               him
               ,
               and
               that
               's
               enough
               .
               He
               thinks
               himself
               Happy
               ,
               if
               he
               can
               but
               be
               dispenc'd
               with
               from
               Reflecting
               upon
               his
               Misery
               :
               His
               Hope
               flatters
               him
               ,
               even
               when
               he
               Loses
               ;
               and
               his
               Soul
               is
               always
               so
               flexible
               to
               any
               pleasing
               Prospect
               ,
               that
               when
               he
               Wins
               ,
               he
               believes
               he
               can
               never
               Lose
               ;
               and
               when
               he
               Loses
               ,
               he
               fills
               himself
               with
               Hopes
               of
               Winning
               .
               The
               Case
               is
               the
               same
               with
               the
               divers
               Professions
               of
               Men
               :
               Good
               and
               Evil
               follow
               by
               turns
               in
               that
               Path
               ,
               and
               
               are
               connected
               to
               it
               ,
               as
               we
               know
               too
               well
               by
               Experience
               ;
               but
               our
               Soul
               is
               constant
               in
               applying
               its
               Regard
               to
               nothing
               else
               ,
               but
               what
               tickles
               and
               flatters
               it
               ;
               and
               if
               it
               chance
               to
               meet
               with
               an
               Evil
               ,
               instead
               of
               the
               Good
               it
               expected
               ,
               it
               forms
               to
               it self
               an
               imaginary
               Felicity
               ,
               made
               up
               purely
               of
               its
               own
               
               Chimera's
               and
               Illusions
               .
               Give
               an
               Ambitious
               Man
               what
               he
               demands
               ;
               place
               him
               in
               the
               Rank
               he
               aspir'd
               at
               ,
               yet
               he
               'll
               hardly
               reap
               any
               other
               Advantage
               ,
               than
               to
               be
               able
               to
               conceive
               farther
               Hopes
               ,
               and
               to
               put
               upon
               himself
               new
               Cheats
               and
               Impostures
               .
               We
               love
               and
               delight
               in
               War
               ,
               not
               as
               't
               is
               an
               hazardous
               Profession
               ,
               that
               often
               exposes
               us
               to
               Danger
               ;
               or
               as
               't
               is
               incommodious
               ,
               by
               putting
               us
               to
               suffer
               great
               Hardship
               ,
               but
               because
               it
               buisies
               our
               Mind
               and
               Heart
               ,
               by
               the
               extream
               Variety
               of
               the
               Objects
               it
               presents
               to
               'em
               ;
               and
               in
               some
               measure
               answers
               this
               eternal
               Agitation
               of
               our
               Soul
               ,
               which
               flies
               and
               shuns
               the
               Sight
               or
               it self
               ,
               and
               seeks
               after
               Subjects
               for
               new
               Illusions
               ,
               wherewith
               to
               feed
               and
               divert
               it
               .
            
             
               You
               don't
               think
               how
               remarkable
               the
               Illusions
               ,
               and
               Impositions
               of
               the
               Heart
               are
               in
               the
               Affairs
               of
               civil
               Life
               .
               We
               first
               deceive
               and
               cheat
               our selves
               ,
               and
               afterwards
               ,
               if
               possible
               ,
               other
               Men.
               Don't
               trust
               my
               Sincerity
               ,
               my
               Honesty
               ,
               nor
               my
               long
               experienc'd
               Fidelity
               :
               Indeed
               I
               have
               Maxims
               of
               Equity
               and
               Rectitude
               in
               my
               Mind
               ,
               which
               I
               use
               to
               regard
               ;
               but
               the
               Corruption
               of
               my
               Heart
               
               makes
               a
               Play-Game
               of
               these
               general
               Rules
               .
               To
               what
               purpose
               do
               I
               respect
               the
               Law
               of
               Justice
               ,
               if
               I
               do
               it
               no
               farther
               than
               it
               stands
               with
               my
               Pleasure
               and
               Conveniency
               ;
               and
               if
               it
               be
               in
               the
               Power
               of
               my
               Heart
               ,
               to
               perswade
               me
               of
               the
               Justice
               ,
               or
               Injustice
               of
               a
               Thing
               ?
               Don't
               put
               any
               Confidence
               in
               it
               ;
               the
               Vertue
               and
               Justice
               ,
               by
               which
               I
               have
               attracted
               a
               great
               Name
               ,
               and
               Reputation
               thro'
               the
               whole
               Course
               of
               my
               Actions
               ,
               are
               not
               really
               in
               me
               ,
               they
               only
               make
               an
               outward
               Appearance
               ,
               to
               the
               end
               that
               Men
               may
               trust
               and
               confide
               in
               me
               ;
               whilst
               Injustice
               lies
               in
               the
               Bottom
               of
               my
               Heart
               ,
               to
               put
               Reason
               upon
               Action
               ;
               and
               absconds
               and
               hides
               it self
               ,
               that
               it
               may
               catch
               and
               surprize
               you
               with
               more
               Facility
               and
               Ease
               .
               But
               the
               greatest
               Mischief
               of
               it
               is
               ,
               that
               one
               Illusion
               breeds
               a
               great
               many
               others
               :
               For
               as
               an
               Heart
               ,
               interested
               to
               pre-occupy
               and
               prejudice
               the
               Mind
               ,
               to
               its
               own
               Advantage
               and
               Concern
               ,
               in
               opposition
               to
               the
               Truth
               ,
               makes
               use
               of
               a
               multitude
               of
               probable
               ,
               but
               false
               Reasons
               ,
               in
               order
               to
               support
               its
               Pretences
               .
               The
               Soul
               ,
               which
               affects
               its
               Reasons
               ,
               considering
               'em
               with
               Pleasure
               ,
               often
               re-collecting
               'em
               and
               turning
               their
               best
               side
               outward
               ,
               comes
               insensibly
               to
               take
               the
               Degree
               of
               its
               own
               Application
               for
               the
               Degree
               of
               their
               Evidence
               ,
               and
               then
               it
               receives
               'em
               as
               infallible
               Maxims
               ,
               makes
               'em
               a
               Source
               of
               Prejudices
               ,
               which
               being
               false
               ,
               yet
               constantly
               supposed
               to
               be
               true
               ,
               become
               to
               it
               a
               
               perpetual
               Fountain
               of
               Error
               and
               Illusion
               .
               Moreover
               ,
               when
               in
               any
               Concern
               we
               are
               prejudic'd
               against
               a
               Man
               for
               our
               own
               Interest
               and
               Profit
               ;
               the
               Hatred
               we
               bear
               to
               his
               Pretension
               ,
               makes
               us
               condemn
               all
               his
               Reasons
               ,
               and
               any
               that
               are
               Kin
               to
               those
               which
               he
               imploy'd
               in
               defending
               his
               Cause
               ;
               as
               we
               see
               the
               Aversion
               we
               have
               to
               an
               Enemy
               will
               make
               us
               hate
               even
               an
               indifferent
               Person
               ,
               if
               he
               do
               but
               any
               way
               resemble
               him
               ;
               and
               I
               leave
               any
               Man
               to
               guess
               ,
               what
               Influence
               these
               Prejudices
               afterwards
               have
               upon
               our
               Actions
               and
               Conduct
               .
            
             
               But
               to
               return
               to
               our
               Distractions
               ,
               and
               voluntary
               Inapplications
               :
               I
               think
               nothing
               is
               more
               extraordinary
               ,
               than
               the
               Carriage
               and
               Proceeding
               of
               Democritus
               ,
               who
               after
               having
               judg'd
               the
               Affairs
               ,
               and
               Common-pleas
               of
               the
               Abderites
               ,
               for
               many
               Years
               ,
               with
               such
               Uprightness
               and
               Ability
               ,
               as
               put
               the
               whole
               World
               in
               Admiration
               ,
               considering
               the
               Meanness
               of
               this
               Occupation
               ,
               and
               willing
               to
               enjoy
               and
               live
               to
               himself
               ,
               abandon'd
               Humane
               Society
               ,
               and
               retir'd
               into
               a
               Desart
               ,
               that
               he
               might
               diligently
               follow
               the
               Study
               of
               Wisdom
               ,
               and
               the
               
                 Knowledge
                 of
                 Himself
              
               ;
               where
               Hippocrates
               thinking
               to
               go
               and
               Cure
               him
               of
               the
               F●lly
               ,
               with
               which
               People
               fancy'd
               him
               Cr●s'd
               and
               Sick
               ,
               finds
               him
               buisy'd
               and
               wholly
               taken
               up
               in
               ridiculing
               the
               Extravagancies
               of
               Mankind
               .
               He
               that
               dares
               support
               the
               View
               of
               himself
               ,
               exceeds
               the
               Character
               
               of
               an
               Heroe
               .
               Indeed
               our
               
               Philosopher's
               Retirement
               from
               the
               World
               made
               Wise
               Men
               esteem
               him
               ,
               which
               he
               valu'd
               much
               more
               than
               the
               injudicious
               Opinions
               or
               the
               Vulgars
               :
               Perhaps
               his
               main
               Design
               ,
               even
               in
               this
               ,
               was
               to
               acquire
               a
               Reputation
               and
               Fame
               .
               It
               may
               be
               he
               thought
               the
               Approbation
               of
               the
               Abderites
               ,
               was
               not
               Considerable
               enough
               to
               satisfy
               his
               greedy
               Thirst
               of
               
                 Vain
                 Glory
              
               ;
               if
               so
               ,
               his
               Solitude
               was
               not
               so
               great
               as
               Men
               imagin'd
               :
               He
               left
               the
               Society
               of
               the
               Abderites
               meerly
               for
               the
               sake
               of
               better
               Company
               ;
               and
               he
               retir'd
               into
               the
               Wilderness
               with
               a
               Design
               of
               being
               more
               visible
               ,
               and
               conspicuous
               to
               the
               Eyes
               of
               Mankind
               .
            
             
               What
               can
               be
               less
               reasonable
               than
               this
               saying
               of
               Cyneas
               to
               Pyrrhus
               ,
               which
               History
               relates
               as
               a
               very
               wise
               Speech
               ,
               
                 Rest
                 without
                 going
                 so
                 far
              
               :
               Does
               he
               imagine
               't
               is
               so
               easy
               a
               Thing
               for
               a
               Man
               to
               rest
               himself
               ;
               Pyrrhus
               might
               more
               easily
               Conquer
               the
               Romans
               ,
               subdue
               
                 Italy
                 ,
                 Sicily
              
               ,
               and
               Carthage
               ,
               than
               overcome
               the
               natural
               Repugnance
               of
               his
               Heart
               to
               Quiet
               and
               Repose
               ,
               which
               this
               importunate
               Fellow
               advis'd
               him
               to
               ,
               thinking
               it
               might
               hinder
               him
               from
               going
               out
               of
               the
               Territories
               of
               himself
               .
            
             
               Most
               of
               the
               Philosophers
               ,
               finding
               the
               Study
               of
               Man
               so
               painful
               and
               laborious
               ,
               betook
               themselv●s
               to
               dry
               and
               barren
               Contemplations
               of
               Nature
               ;
               which
               charm'd
               'em
               on
               one
               side
               ,
               because
               they
               buisy'd
               and
               employ'd
               their
               
               Mind
               ;
               and
               on
               the
               other
               ,
               because
               they
               signaliz'd
               and
               distinguish'd
               'em
               :
               For
               ,
               by
               the
               way
               ,
               't
               is
               an
               Errour
               to
               imagine
               ,
               that
               our
               Soul
               loves
               Truth
               purely
               for
               its
               own
               sake
               .
               No
               Truths
               are
               more
               evident
               and
               certain
               ,
               than
               those
               which
               are
               obvious
               to
               the
               Knowledge
               of
               all
               Men
               ;
               yet
               none
               seem
               more
               indifferent
               .
               How
               comes
               this
               to
               pass
               ?
               'T
               is
               because
               Truth
               ,
               as
               such
               ,
               seems
               not
               Amiable
               ,
               but
               only
               as
               't
               is
               capable
               of
               distinguishing
               ,
               and
               raising
               us
               to
               Fame
               and
               Reputation
               .
            
             
               But
               if
               the
               Sages
               themselves
               are
               cully'd
               and
               impos'd
               upon
               ,
               by
               the
               Effort
               of
               their
               Passions
               ,
               it
               cannot
               be
               imagin'd
               that
               those
               ,
               at
               the
               lower
               End
               of
               the
               World
               ,
               are
               exempted
               from
               this
               Voluntary
               Darkness
               of
               the
               Heart
               .
               Every
               Passion
               has
               a
               particular
               Imposture
               :
               The
               Passions
               heretofore
               form'd
               a
               Religion
               exactly
               suited
               to
               their
               own
               Humour
               ;
               namely
               ,
               the
               Pagan
               .
               Indeed
               they
               could
               not
               prevail
               quite
               so
               much
               in
               the
               Sun-shine
               of
               Christianity
               :
               Yet
               they
               endeavour
               it
               the
               utmost
               they
               can
               ;
               and
               though
               they
               have
               not
               been
               compleatly
               Successful
               ,
               they
               have
               very
               near
               the
               matter
               shot
               the
               Mark
               they
               aim'd
               at
               :
               So
               prodigiously
               do
               they
               disguise
               the
               Religion
               ,
               which
               our
               
                 Saviour
                 Christ
              
               brought
               into
               the
               World
               ,
               and
               which
               declares
               open
               War
               against
               the
               whole
               Circle
               of
               the
               Passions
               .
               'T
               is
               certain
               that
               every
               Vice
               has
               its
               Morality
               :
               There
               's
               a
               Morality
               of
               
                 Interest
                 ,
                 Pride
                 ,
                 Pleasure
                 ,
                 Revenge
                 ,
              
               &c.
               
               According
               as
               these
               Views
               imprint
               their
               
               Maxims
               in
               the
               Understanding
               .
               No
               wonder
               at
               this
               ,
               seeing
               that
               when
               Truth
               appears
               to
               enlighten
               us
               ,
               the
               Heart
               rejects
               ,
               and
               sends
               it
               away
               with
               such
               a
               kind
               of
               Speech
               as
               Felix
               did
               
                 Paul
                 :
                 Go
                 thy
                 way
                 now
                 ,
                 and
                 when
                 I
                 have
                 a
                 convenient
                 season
                 ,
                 I
                 'll
                 send
                 for
                 thee
                 :
              
               But
               the
               Heart
               takes
               a
               course
               to
               darken
               the
               Lustre
               and
               Clearness
               of
               this
               Truth
               ;
               for
               that
               it
               may
               not
               hear
               its
               Voice
               ,
               it
               fills
               it self
               with
               the
               Noise
               and
               Clamour
               of
               the
               World
               ;
               and
               to
               wave
               and
               divert
               the
               Consideration
               of
               what
               't
               is
               most
               highly
               concern'd
               to
               know
               ,
               it
               employs
               it self
               wholly
               about
               a
               multitude
               of
               Objects
               ,
               that
               are
               utterly
               unprofitable
               ,
               and
               not
               worth
               knowing
               .
            
             
               Sometimes
               't
               is
               forc'd
               to
               make
               a
               Comparison
               of
               two
               Objects
               ,
               One
               whereof
               is
               the
               Object
               of
               a
               lawful
               and
               reasonable
               Desire
               ,
               the
               Other
               of
               a
               Temptation
               and
               Irregularity
               :
               It
               must
               needs
               side
               with
               one
               or
               t'other
               .
               Reason
               is
               call'd
               to
               judge
               and
               pass
               Sentence
               ;
               but
               with
               how
               great
               Partiality
               does
               it
               execute
               this
               Office
               ?
               Where
               the
               Object
               of
               Duty
               has
               Ten
               Degrees
               of
               Evidence
               ,
               the
               Soul
               will
               perceive
               scarce
               Two
               ;
               it
               discerns
               not
               the
               rest
               ,
               because
               a
               clear
               Manifestation
               often
               requires
               a
               particular
               Search
               ,
               which
               it
               dreads
               ,
               and
               never
               makes
               but
               with
               regret
               and
               unwillingness
               .
               On
               the
               contrary
               ,
               the
               Object
               of
               the
               Temptation
               appears
               in
               its
               full
               Lustre
               ,
               this
               it
               turns
               every
               way
               ,
               takes
               a
               distinct
               View
               of
               all
               its
               Faces
               and
               Appearances
               ,
               because
               
               such
               a
               Consideration
               as
               this
               ,
               fixes
               its
               Application
               with
               Delight
               and
               Pleasure
               ;
               the
               Soul
               is
               Inventive
               in
               discovering
               such
               Reasons
               as
               favour
               and
               countenance
               its
               Desire
               ,
               because
               each
               of
               these
               Reasons
               excites
               in
               it
               a
               sensible
               Agreement
               and
               Delight
               ;
               but
               on
               the
               contrary
               ,
               't
               is
               very
               slow
               and
               dull
               in
               apprehending
               those
               which
               oppose
               its
               Inclination
               ,
               tho'
               never
               so
               obvious
               and
               plain
               ;
               because
               't
               is
               troubled
               and
               mortify'd
               at
               finding
               that
               ,
               which
               it
               does
               not
               seek
               ,
               and
               can
               never
               have
               a
               very
               good
               Opinion
               of
               that
               ,
               which
               it
               does
               not
               receive
               ,
               but
               with
               Regret
               and
               Uneasiness
               .
            
             
               Thus
               the
               Heart
               breaking
               off
               ,
               and
               disappointing
               the
               Reflections
               of
               the
               Mind
               as
               often
               as
               it
               pleases
               ,
               and
               carrying
               away
               its
               Thoughts
               to
               the
               Interest
               of
               its
               Passion
               ,
               respecting
               meerly
               its
               own
               Pleasure
               ,
               and
               Advantage
               in
               its
               Comparison
               of
               Things
               ,
               voluntarily
               omitting
               what
               opposes
               its
               Desires
               ,
               having
               but
               languid
               and
               frozen
               Perceptions
               of
               Duty
               ;
               conceiving
               on
               the
               contrary
               with
               all
               possible
               Attention
               ,
               Delight
               and
               Ardour
               ,
               whatsoever
               favours
               its
               Inclination
               :
               no
               wonder
               ,
               if
               it
               make
               sport
               ,
               and
               put
               tricks
               upon
               the
               Light
               of
               the
               Mind
               ;
               and
               if
               we
               judge
               of
               Things
               ,
               not
               according
               to
               Truth
               ,
               but
               the
               Biass
               of
               our
               own
               Propensities
               .
            
          
           
             
             
               CHAP.
               IV.
               
                 Where
                 we
                 Consider
                 the
                 mutual
                 Illusions
                 between
                 the
              
               Heart
               
                 and
                 the
              
               Mind
               ,
               
                 and
                 how
              
               GOD
               
                 alone
                 destroys
                 'em
                 by
                 his
              
               Grace
               .
            
             
               IF
               the
               Heart
               corrupt
               the
               Mind
               ,
               the
               Mind
               ,
               in
               like
               manner
               ,
               fill'd
               with
               false
               Prejudices
               ,
               may
               be
               thought
               to
               corrupt
               the
               Heart
               ,
               by
               communicating
               its
               Darkness
               ,
               and
               nourishing
               it
               with
               its
               own
               Errours
               .
            
             
               'T
               is
               easy
               to
               conceive
               ,
               that
               in
               this
               State
               ,
               the
               Corruption
               of
               Man
               ,
               can't
               be
               Cur'd
               by
               natural
               Remedies
               :
               For
               in
               this
               continual
               Circle
               of
               Illusions
               and
               Deviations
               ,
               which
               make
               the
               Mind
               deceive
               and
               impose
               upon
               the
               Heart
               ,
               whence
               can
               there
               be
               any
               Light
               and
               Rectitude
               ?
               If
               you
               would
               enlighten
               the
               Reason
               of
               Man
               ,
               the
               Affections
               presently
               reject
               the
               Evidence
               you
               bring
               ;
               if
               you
               go
               to
               correct
               the
               Exorbitance
               of
               the
               Affections
               ,
               you
               find
               you
               can't
               do
               it
               ,
               but
               by
               shewing
               the
               Soul
               in
               what
               Errours
               and
               Precipices
               't
               is
               perplexed
               and
               engag'd
               ;
               which
               is
               impossible
               to
               be
               done
               ,
               unless
               it
               be
               enlighten'd
               .
               Thus
               nothing
               but
               Reason
               can
               correct
               and
               reform
               the
               Heart
               ,
               but
               Commerce
               with
               the
               Heart
               can't
               enlighten
               the
               Reason
               ;
               what
               Remedy
               can
               there
               be
               found
               for
               this
               Disorder
               ?
               Rack
               your
               Invention
               ,
               set
               your
               Wit
               and
               Fancy
               to
               
               work
               ;
               you
               'll
               find
               no
               other
               Cause
               capable
               of
               producing
               this
               Effect
               ,
               but
               GOD
               Himself
               ,
               acting
               by
               his
               Grace
               .
            
             
               If
               the
               Case
               be
               so
               ,
               't
               is
               reasonable
               to
               suppose
               that
               GOD
               ,
               who
               so
               perfectly
               knows
               the
               Origine
               of
               our
               Malady
               ,
               begins
               the
               Cure
               by
               correct●ng
               that
               Faculty
               which
               is
               productive
               of
               all
               the
               rest
               .
               We
               have
               already
               said
               ,
               That
               the
               first
               Root
               of
               this
               Disorder
               is
               grounded
               in
               this
               ,
               That
               our
               Imagination
               acts
               in
               a
               more
               vigorous
               and
               lively
               manner
               than
               our
               Reason
               ;
               that
               is
               ,
               Corporeal
               Ideas
               make
               a
               vivid
               and
               strong
               Impression
               upon
               our
               Soul
               ,
               whilst
               Spiritual
               Ideas
               seem
               weak
               and
               languid
               .
               'T
               is
               easy
               to
               conceive
               ,
               that
               in
               order
               to
               re-establish
               our
               Soul
               ,
               in
               its
               due
               State
               of
               Rectitude
               and
               Uprightness
               ,
               't
               is
               requisite
               that
               God
               should
               so
               bring
               it
               about
               ,
               by
               his
               Grace
               ,
               that
               the
               Spiritual
               Ideas
               of
               Duty
               ,
               Vertue
               ,
               Eternity
               ,
               &c.
               may
               make
               a
               stronger
               and
               more
               lively
               Impression
               than
               they
               us'd
               to
               do
               ;
               and
               that
               on
               the
               contrary
               ,
               the
               Images
               of
               the
               World
               ,
               of
               Pleasure
               ,
               Delight
               ,
               and
               in
               General
               of
               sensible
               Goods
               ,
               may
               seem
               but
               dull
               ,
               and
               almost
               imperceptible
               .
            
             
               God
               does
               the
               first
               ,
               by
               fixing
               in
               the
               Mind
               Spiritual
               Ideas
               ,
               afterwards
               by
               rendering
               'em
               pleasant
               and
               agreeable
               ;
               and
               Lastly
               ,
               by
               extending
               and
               enlarging
               'em
               Grace
               fixes
               in
               our
               Mind
               good
               Ideas
               ,
               just
               as
               Melancholly
               fixes
               sad
               and
               dismal
               Notions
               in
               the
               Soul
               ▪
               Let
               a
               melancholy
               Person
               use
               his
               utmost
               endeavour
               ,
               
               to
               chase
               from
               his
               Mind
               horrid
               and
               afflictive
               Ideas
               ,
               they
               'll
               still
               return
               ,
               and
               haunt
               him
               wherever
               he
               goes
               .
               So
               those
               salutary
               and
               good
               Ideas
               we
               speak
               of
               ,
               being
               fix'd
               by
               Grace
               ,
               in
               vain
               will
               our
               Corruption
               strive
               to
               remove
               'em
               ,
               they
               still
               return
               ,
               present
               themselves
               again
               ,
               repress
               and
               bridle
               Concupiscence
               ,
               stop
               its
               Exorbitances
               ;
               nay
               ,
               and
               sometimes
               prevent
               ,
               even
               the
               Reflections
               of
               our
               Mind
               :
               For
               we
               see
               ,
               an
               Honest
               Man
               exerts
               good
               Actions
               ,
               as
               it
               were
               by
               Instinct
               ,
               and
               without
               Premeditation
               .
               Because
               ,
               tho'
               not
               perceiving
               it
               ,
               he
               follows
               the
               Ideas
               which
               Grace
               has
               fix'd
               in
               his
               Understanding
               .
               God
               enlarges
               Spiritual
               Ideas
               ,
               by
               fixing
               'em
               in
               our
               Mind
               ,
               thro'
               His
               Grace
               ;
               that
               is
               ,
               He
               makes
               us
               consider
               Spiritual
               Objects
               in
               their
               just
               Proportion
               and
               natural
               Form
               Whence
               't
               is
               to
               be
               observ'd
               ,
               that
               the
               Ideas
               of
               Piety
               ,
               having
               a
               kind
               of
               Opposition
               to
               the
               Ideas
               of
               the
               World
               ,
               the
               one
               cannot
               be
               enlarg'd
               ,
               without
               the
               others
               be
               contracted
               and
               limited
               .
               The
               Idea
               of
               Time
               ,
               hides
               that
               of
               Eternity
               ,
               the
               Idea
               of
               Eternity
               ,
               extreamly
               abbreviates
               and
               contracts
               that
               of
               Time.
               
            
             
               As
               't
               is
               the
               Pleasure
               ,
               which
               Self-love
               causes
               us
               to
               take
               in
               considering
               the
               Ideas
               of
               the
               World
               ,
               that
               enlarges
               and
               fixes
               'em
               in
               our
               Imagination
               ;
               the
               Soul
               ,
               to
               the
               utmost
               of
               its
               Power
               ,
               magnifying
               and
               eternizing
               whatsoever
               is
               agreeable
               and
               delightful
               to
               it
               :
               So
               may
               we
               suppose
               ,
               that
               Grace
               causes
               the
               good
               
               Impression
               ,
               which
               Spiritual
               Ideas
               make
               upon
               us
               ;
               that
               is
               ,
               it
               fixes
               and
               enlarges
               'em
               ,
               by
               accompanying
               'em
               with
               a
               certain
               Sense
               of
               Consolation
               and
               unspeakable
               Joy
               ,
               which
               the
               Scripture
               sometimes
               calls
               
                 the
                 Joy
                 of
                 the
                 Holy
                 Ghost
                 ,
              
               and
               sometimes
               ,
               
                 the
                 Peace
                 of
                 God
                 which
                 ●a●seth
                 all
                 Understanding
                 .
              
            
             
               As
               the
               Mind
               ,
               apply'd
               by
               our
               Passions
               to
               Corporeal
               Ideas
               ,
               may
               be
               term'd
               the
               Intellect
               of
               the
               
                 Mortal
                 Man
              
               ;
               so
               the
               Mind
               ,
               apply'd
               by
               Grace
               to
               Spiritual
               Ideas
               ,
               may
               justly
               be
               call'd
               the
               Intellect
               of
               the
               
                 Immortal
                 Man.
              
               There
               is
               an
               extream
               Difference
               betwixt
               these
               Two
               ,
               the
               One
               is
               almost
               continually
               bewilder'd
               in
               Errours
               ,
               the
               Other
               is
               almost
               exempt
               from
               Errour
               :
               For
               as
               our
               Errours
               ,
               at
               least
               those
               which
               are
               of
               dangerous
               Consequence
               ,
               have
               their
               Source
               in
               the
               Violence
               of
               the
               Passions
               ,
               and
               these
               Passions
               cannot
               but
               be
               very
               moderate
               in
               One
               ,
               who
               is
               conducted
               by
               the
               Views
               of
               Eternity
               ,
               and
               not
               of
               temporal
               Things
               ;
               we
               may
               judge
               ,
               that
               he
               is
               not
               subject
               to
               those
               Illusions
               ,
               which
               commonly
               cheat
               and
               deceive
               us
               .
            
             
               The
               
                 Immortal
                 Man
              
               ,
               finding
               himself
               Glorious
               in
               his
               own
               Nature
               ,
               most
               Happy
               in
               the
               State
               propos'd
               to
               him
               by
               Religion
               ;
               and
               elevated
               far
               above
               Time
               and
               the
               World
               ,
               by
               Nature
               and
               Revelation
               ,
               has
               no
               reason
               to
               shun
               the
               Prospect
               of
               himself
               ,
               nor
               fear
               being
               afflicted
               by
               considering
               his
               End.
               
            
             
             
               No
               Diversion
               relishes
               with
               him
               ,
               at
               least
               not
               such
               as
               pleases
               the
               
               Worldling's
               Palate
               ;
               for
               he
               seeks
               ,
               not
               only
               the
               Refreshment
               of
               his
               Body
               ,
               and
               Recreation
               of
               his
               Mind
               ,
               (
               in
               this
               Design
               there
               would
               be
               nothing
               unreasonable
               )
               but
               he
               searches
               for
               all
               that
               may
               buisy
               his
               Thoughts
               ,
               and
               bar
               him
               from
               taking
               a
               View
               of
               himself
               ;
               which
               appears
               from
               this
               ,
               That
               even
               after
               Repose
               and
               Ease
               ,
               he
               still
               reaches
               after
               farther
               Divertisements
               ,
               and
               is
               so
               charm'd
               and
               caress'd
               with
               the
               Enjoyment
               of
               'em
               ,
               that
               he
               cannot
               be
               given
               up
               ,
               and
               retir'd
               to
               himself
               ,
               for
               a
               Moment
               ,
               without
               great
               Anxiety
               and
               Disquietude
               ,
               which
               proceeds
               from
               hence
               ,
               that
               the
               Weight
               of
               what
               is
               Past
               ,
               which
               is
               no
               more
               in
               his
               Account
               ,
               but
               an
               Object
               of
               Trouble
               and
               Regret
               ;
               and
               the
               Future
               ,
               which
               he
               looks
               upon
               as
               an
               Object
               of
               Doubt
               and
               Uncertainty
               ,
               combine
               together
               to
               crush
               his
               Heart
               with
               their
               Gravity
               and
               Burthen
               ,
               and
               plunge
               it
               into
               the
               sad
               Reflections
               of
               an
               inevitable
               Misery
               :
               But
               the
               
                 Immortal
                 Man
              
               conceives
               all
               those
               things
               as
               Vexatious
               and
               Afflictive
               ,
               which
               are
               capable
               of
               diverting
               and
               carrying
               him
               away
               from
               the
               Confines
               of
               himself
               ;
               and
               is
               fretted
               and
               troubled
               at
               those
               importunate
               Veils
               ,
               which
               intercept
               the
               sight
               of
               his
               own
               Grandeur
               ;
               and
               at
               those
               Objects
               ,
               which
               suspend
               the
               Joy
               he
               perceives
               in
               the
               perfect
               
                 Knowledge
                 of
                 himself
              
               .
            
             
               Affection
               can't
               impose
               upon
               the
               
                 Immortal
                 Man
              
               ,
               his
               Passions
               are
               moderate
               ,
               seeing
               that
               
               he
               cannot
               long
               enjoy
               and
               partake
               of
               those
               things
               ,
               which
               bear
               so
               little
               Proportion
               to
               the
               Extent
               of
               his
               Duration
               ;
               blameless
               and
               untainted
               ,
               he
               casts
               his
               Eyes
               on
               Earthly
               things
               ,
               because
               he
               consider's
               'em
               all
               with
               Indifferency
               .
            
             
               He
               is
               not
               pre-possest
               with
               Pride
               :
               A
               Man
               is
               not
               very
               careful
               to
               raise
               himself
               a
               great
               Name
               in
               a
               Place
               ,
               where
               he
               is
               to
               sojourn
               but
               for
               a
               very
               short
               time
               :
               Nor
               with
               Interest
               ;
               his
               Reason
               does
               not
               shew
               it self
               partial
               for
               his
               Lucre
               and
               Profit
               ,
               seeing
               he
               is
               in
               View
               of
               an
               other
               Interest
               ,
               to
               free
               him
               from
               all
               other
               Prejudices
               .
            
             
               And
               certainly
               right
               Reason
               and
               Prudence
               may
               be
               said
               to
               be
               proper
               to
               him
               alone
               ;
               tho'
               a
               Man
               be
               Cunning
               and
               Ingenious
               to
               heap
               up
               Riches
               ,
               to
               Conquer
               or
               Govern
               Provinces
               ,
               yet
               if
               his
               Knowledge
               reach
               no
               farther
               ,
               he
               is
               still
               no
               better
               than
               a
               Fool
               :
               Indeed
               he
               has
               fram'd
               the
               Edifice
               with
               a
               great
               deal
               of
               Reason
               and
               Dexterity
               ,
               but
               he
               laid
               its
               Foundation
               upon
               the
               Sand.
               
            
             
               
                 Worldly
                 Men
              
               are
               Wise
               enough
               in
               the
               Choice
               of
               those
               Means
               ,
               which
               they
               employ
               to
               bring
               about
               the
               Ends
               of
               their
               Designs
               ;
               but
               are
               irrational
               and
               senseless
               in
               choosing
               the
               End
               which
               they
               propose
               .
               The
               
                 Immortal
                 Man
              
               is
               as
               Wise
               in
               the
               Choice
               of
               the
               End
               ,
               as
               of
               the
               Means
               ;
               and
               consequently
               Exactness
               of
               Mind
               ,
               Uprightness
               ,
               Reason
               ,
               Judgment
               and
               Prudence
               ,
               are
               proper
               to
               none
               but
               him
               .
            
             
             
               The
               Gospel
               affords
               us
               an
               illustrious
               Example
               ,
               of
               this
               Elevation
               ,
               in
               the
               Person
               of
               
                 Jesus
                 Christ
              
               ;
               in
               whom
               we
               discover
               ,
               not
               only
               an
               
                 Immortal
                 Man
              
               ,
               but
               the
               Prince
               of
               Immortality
               :
               'T
               is
               equally
               surprizing
               and
               admirable
               to
               find
               in
               him
               a
               God
               ,
               crawling
               on
               the
               Earth
               ,
               and
               conversing
               with
               Men
               ;
               and
               a
               Man
               ,
               enthron'd
               in
               the
               Kingdom
               of
               Heaven
               ,
               and
               rais'd
               above
               the
               Region
               of
               all
               Temporal
               things
               .
               Consider
               but
               the
               simple
               and
               plain
               Manner
               ,
               in
               which
               his
               Disciples
               relate
               his
               Doctrines
               ,
               Actions
               ,
               and
               the
               divers
               Circumstances
               of
               his
               Life
               ,
               and
               this
               will
               perswade
               you
               ,
               that
               they
               had
               not
               a
               Design
               to
               make
               a
               flattering
               Description
               of
               their
               Divine
               Master
               :
               For
               certainly
               these
               poor
               Men
               ,
               were
               not
               sufficiently
               skill'd
               in
               the
               sublimity
               of
               Manners
               ,
               for
               successfully
               broaching
               a
               fictitious
               Portraicture
               of
               Him.
               Yet
               must
               it
               withal
               be
               granted
               ,
               that
               the
               History
               of
               our
               Saviour
               ,
               tho'
               compil'd
               without
               the
               Affectation
               of
               Study
               ,
               and
               Elegance
               of
               Art
               ,
               carries
               with
               it
               such
               a
               Loftiness
               and
               Elevation
               of
               Style
               ,
               as
               was
               never
               known
               before
               his
               Appearance
               :
               For
               he
               's
               the
               first
               that
               Acts
               ,
               and
               Speaks
               like
               an
               
                 Immortal
                 Man
              
               ,
               and
               teaches
               us
               to
               steer
               ,
               and
               conduct
               our
               Lives
               ,
               by
               the
               Views
               of
               Eternity
               .
               He
               seeks
               not
               any
               thing
               that
               may
               distract
               ,
               and
               take
               him
               off
               from
               the
               Duties
               of
               his
               Charge
               ,
               or
               divert
               him
               from
               meditating
               and
               thinking
               of
               himself
               ;
               he
               spends
               the
               Day
               in
               instructing
               the
               Multitude
               ,
               and
               the
               Night
               
               in
               Praying
               to
               GOD.
               That
               which
               Men
               use
               to
               covet
               and
               desire
               ,
               is
               an
               Object
               of
               his
               Contempt
               and
               Disdain
               ;
               he
               's
               not
               Ambitious
               of
               any
               Man's
               Esteem
               ;
               nor
               does
               he
               eagerly
               follow
               great
               Mens
               Heels
               ,
               with
               hopes
               of
               Benefaction
               and
               Preferment
               :
               He
               uses
               not
               a
               sordid
               Indulgence
               ,
               nor
               a
               false
               Complaisance
               to
               any
               Rank
               ,
               or
               Condition
               whatsoever
               .
               He
               has
               been
               said
               to
               have
               had
               the
               Knowledge
               of
               Nature
               ,
               for
               no
               other
               End
               but
               only
               ,
               that
               he
               might
               understand
               how
               to
               take
               Emblems
               from
               it
               ;
               which
               he
               makes
               use
               of
               and
               employs
               to
               lead
               Men
               to
               God.
               Those
               are
               not
               his
               Friends
               which
               have
               a
               temporal
               Relation
               to
               him
               ,
               but
               those
               that
               are
               related
               to
               him
               in
               God
               ;
               that
               is
               ,
               who
               are
               truly
               his
               Disciples
               ,
               and
               do
               the
               Will
               of
               his
               Heavenly
               Father
               :
               He
               measures
               the
               Wisdom
               and
               Folly
               of
               Men
               ,
               not
               by
               their
               Craftiness
               and
               Ingenuity
               in
               the
               Things
               of
               this
               Life
               ,
               but
               by
               a
               Dexterity
               and
               Wisdom
               ,
               which
               tends
               to
               the
               infinite
               and
               
                 incorruptible
                 Good.
              
               His
               Desires
               ,
               Fears
               ,
               Anger
               ,
               Thoughts
               ,
               Discourses
               ,
               Works
               ,
               Occupations
               and
               Studies
               ,
               stop
               no
               longer
               at
               the
               Confines
               of
               Time
               then
               't
               is
               necessary
               ,
               in
               order
               to
               separate
               and
               loosen
               Men
               from
               it
               ,
               but
               are
               all
               directed
               to
               Eternity
               .
            
             
               And
               doubtless
               tho'
               the
               intimate
               Commerce
               he
               has
               ,
               with
               his
               
                 Eternal
                 Father
              
               ,
               should
               not
               fill
               his
               Mind
               with
               supernatural
               Lights
               ;
               yet
               his
               own
               Sanctity
               ,
               which
               disengages
               him
               from
               holding
               Commerce
               with
               Creatures
               ,
               would
               be
               sufficient
               to
               secure
               him
               from
               those
               Illusions
               
               and
               Cheats
               ,
               whereby
               Men
               are
               commonly
               inveigled
               and
               deceived
               .
            
             
               Having
               now
               consider'd
               the
               first
               of
               our
               Faculties
               ,
               and
               seen
               that
               the
               original
               Source
               of
               our
               Corruption
               is
               not
               in
               the
               Mind
               ,
               we
               must
               in
               the
               next
               place
               consider
               the
               Heart
               ,
               which
               is
               the
               
                 Soul
                 as
                 it
                 loves
              
               ,
               or
               the
               Seat
               of
               the
               Affections
               .
            
          
           
             
               CHAP.
               V.
               
                 Where
                 we
                 continue
                 to
                 search
                 for
                 the
                 Sources
                 of
                 our
              
               Corruption
               ,
               
                 by
                 considering
                 the
                 Motions
                 and
                 Inclinations
                 of
                 the
              
               Heart
               .
            
             
               AS
               there
               are
               
                 first
                 Principles
              
               ,
               or
               Notions
               in
               our
               Mind
               ,
               which
               are
               of
               an
               infallible
               Truth
               and
               Certainty
               ,
               and
               the
               Foundation
               of
               natural
               Light
               ,
               which
               is
               so
               far
               from
               deceiving
               ,
               that
               it
               puts
               us
               in
               a
               Way
               to
               return
               from
               our
               Errours
               ;
               so
               in
               our
               Heart
               ,
               there
               are
               certain
               primary
               and
               radical
               Affections
               ,
               which
               are
               necessarily
               Lawful
               :
               Sentiments
               ,
               without
               which
               the
               Nature
               of
               Man
               cannot
               subsist
               and
               which
               are
               not
               only
               exempt
               from
               all
               Corruption
               in
               themselves
               ,
               but
               also
               serve
               ,
               when
               rightly
               directed
               ,
               to
               reclaim
               us
               from
               our
               Vices
               .
               Such
               is
               the
               natural
               Love
               of
               Esteem
               ,
               and
               of
               Our-selves
               ,
               the
               Care
               of
               our
               Preservation
               ,
               the
               Desire
               of
               Happiness
               .
            
             
             
               These
               Passions
               are
               good
               in
               themselves
               ,
               ●eeing
               they
               naturally
               relate
               to
               the
               Good
               of
               Man
               :
               There
               are
               Two
               sorts
               of
               'em
               ,
               the
               One
               are
               term'd
               ,
               by
               the
               
                 School-men
                 ,
                 Prosequutivae
              
               because
               they
               incline
               us
               to
               Good
               ;
               the
               Other
               Adversativae
               ,
               because
               they
               remove
               and
               avert
               us
               from
               Evil.
               But
               yet
               as
               they
               tend
               to
               our
               Advantage
               ,
               by
               the
               Design
               and
               Intention
               of
               Nature
               ,
               thro'
               an
               Effect
               of
               our
               Corruption
               ,
               they
               are
               perverted
               to
               be
               instruments
               of
               our
               Damage
               and
               Prejudice
               ;
               which
               happens
               ,
               when
               false
               Goods
               excite
               in
               our
               Heart
               reall
               Affections
               :
               When
               we
               are
               but
               coldly
               bent
               ,
               towards
               that
               which
               deserves
               the
               whole
               Application
               and
               Study
               of
               our
               Souls
               ;
               and
               on
               the
               contrary
               ,
               we
               desire
               with
               all
               the
               Ardour
               imaginable
               ,
               such
               Goods
               as
               deserve
               but
               a
               moderate
               and
               indifferent
               Affection
               :
               For
               then
               we
               reverse
               the
               Order
               of
               Nature
               ,
               change
               the
               End
               into
               the
               Means
               ,
               and
               the
               Means
               into
               the
               End
               ;
               are
               rash
               and
               precipitate
               in
               our
               Actions
               ,
               err
               in
               our
               Conduct
               ,
               and
               a
               meer
               shadow
               of
               Good
               makes
               us
               lose
               the
               original
               Source
               of
               it
               ;
               and
               running
               after
               Appearances
               we
               miss
               the
               Truth
               .
               Hence
               proceed
               all
               our
               Vices
               and
               Disorders
               ,
               in
               enquiring
               after
               which
               we
               must
               spend
               some
               time
               ,
               since
               't
               is
               they
               that
               make
               the
               Corruption
               of
               the
               Heart
               .
            
             
               Now
               as
               we
               search
               for
               the
               Source
               of
               our
               Irregularities
               ,
               we
               must
               not
               insist
               upon
               any
               particular
               One
               ,
               unless
               it
               has
               an
               Influence
               upon
               all
               the
               others
               .
               'T
               is
               evident
               ,
               that
               the
               
               Root
               of
               our
               
                 Natural
                 Evil
              
               ,
               consists
               not
               in
               a
               peculiar
               Disposition
               of
               the
               Temperament
               ,
               seeing
               that
               those
               who
               are
               of
               quite
               contrary
               Temperaments
               ,
               are
               corrupted
               for
               all
               that
               :
               Nor
               is
               Interest
               the
               Principle
               of
               our
               Evil
               ,
               since
               that
               has
               commonly
               something
               in
               it
               incompatible
               with
               Pride
               ;
               neither
               is
               Pride
               ,
               seeing
               that
               is
               in
               some
               sort
               repugnant
               to
               Interest
               .
            
             
               Yet
               't
               is
               certain
               ,
               that
               there
               is
               something
               ,
               wherein
               the
               Vices
               are
               opposite
               ,
               and
               something
               ,
               wherein
               they
               agree
               :
               They
               are
               ,
               in
               some
               respect
               opposite
               ,
               seeing
               that
               one
               serves
               as
               a
               kind
               of
               Remedy
               for
               the
               other
               ;
               and
               they
               agree
               in
               some
               respect
               ,
               since
               the
               Soul
               ,
               after
               it
               has
               fall'n
               into
               one
               ,
               has
               a
               further
               Inclination
               after
               another
               ,
               which
               seem'd
               of
               a
               quite
               contrary
               Nature
               .
            
             
               This
               Truth
               will
               appear
               more
               plainly
               ,
               if
               we
               ,
               as
               it
               were
               ,
               Anatomize
               and
               Dissect
               the
               Heart
               ,
               by
               entering
               upon
               the
               Consideration
               of
               all
               its
               particular
               Passions
               .
               Robbery
               springs
               from
               Injustice
               ,
               Injustice
               from
               Interest
               ,
               Interest
               from
               an
               Excess
               of
               Self-love
               :
               Obstinacy
               is
               nothing
               but
               a
               strict
               Adherence
               ,
               which
               Self-love
               make
               us
               have
               to
               our
               own
               Fancies
               and
               Opinions
               .
               Pride
               is
               a
               meer
               Drunkenness
               ,
               and
               Intoxication
               of
               Self-love
               ,
               which
               represents
               us
               to
               our
               own
               Imagination
               greater
               and
               perfecter
               than
               really
               we
               are
               :
               Revenge
               is
               but
               a
               desire
               to
               defend
               our selves
               against
               those
               that
               hate
               us
               ,
               or
               to
               reap
               a
               kind
               
               of
               Self-satisfaction
               by
               punishing
               those
               who
               have
               offended
               us
               .
               In
               a
               word
               ,
               Take
               a
               through
               Survey
               ,
               and
               Consideration
               of
               all
               the
               Vices
               ,
               and
               Passions
               of
               Man
               ,
               and
               you
               'll
               find
               they
               terminate
               in
               Self-love
               :
               'T
               is
               this
               ,
               that
               gives
               'em
               Birth
               ;
               forasmuch
               as
               all
               the
               Motives
               of
               Vice
               have
               this
               Foundation
               ,
               That
               we
               seek
               for
               every
               thing
               which
               flatters
               and
               relates
               to
               this
               Me
               ,
               which
               is
               the
               first
               Object
               of
               our
               Knowledge
               and
               Affections
               :
               Upon
               this
               depends
               ,
               either
               their
               Life
               or
               Death
               ;
               for
               when
               two
               Passions
               violently
               Combat
               ,
               Fear
               ,
               for
               instance
               ,
               and
               Revenge
               ,
               the
               Soul
               retires
               into
               its
               own
               Tent
               ;
               and
               makes
               use
               of
               no
               other
               Counsel
               ,
               but
               that
               of
               Self-love
               ,
               to
               know
               which
               side
               it
               ought
               to
               take
               ;
               and
               according
               as
               Self-love
               judges
               ,
               or
               not
               judges
               ,
               Revenge
               to
               be
               necessary
               ,
               it
               pronounces
               in
               Favour
               either
               of
               Resentment
               ,
               or
               Moderation
               :
               So
               that
               as
               Self-love
               first
               produc'd
               these
               two
               Passions
               ,
               so
               likewise
               it
               foments
               and
               causes
               the
               One
               to
               live
               ,
               and
               continue
               to
               the
               Prejudice
               of
               the
               Other
               .
               Now
               what
               else
               can
               we
               say
               of
               that
               Passion
               ,
               to
               which
               all
               our
               irregular
               Inclinations
               tend
               ,
               in
               which
               all
               the
               Vices
               terminate
               ,
               by
               whose
               means
               they
               both
               Live
               and
               Die
               ,
               which
               stops
               and
               suspends
               their
               Career
               ,
               but
               that
               this
               general
               Disorder
               ,
               is
               undoubtedly
               the
               original
               Fountain
               of
               all
               the
               others
               ;
               and
               what
               we
               call'd
               the
               primitive
               Root
               of
               our
               Evil
               and
               Corruption
               ?
            
             
             
               And
               ,
               which
               may
               serve
               to
               confirm
               us
               in
               this
               Opinion
               ,
               at
               the
               same
               time
               we
               perceive
               all
               the
               Vices
               flattering
               and
               caressing
               Self-love
               ,
               we
               find
               all
               the
               Vertues
               unanimously
               opposing
               it
               .
               Humility
               debases
               and
               pulls
               it
               down
               ;
               Temperance
               mortifies
               it
               ;
               Liberality
               ,
               as
               it
               were
               ,
               robs
               it
               ;
               Moderation
               discontents
               it
               ;
               Fortitude
               exposes
               it
               ;
               Magnanimity
               ,
               Piety
               and
               Zeal
               sacrifice
               it
               .
            
             
               And
               indeed
               Self-love
               is
               so
               essential
               an
               Ingredient
               ,
               of
               the
               Definitions
               of
               the
               Vices
               and
               Vertues
               ,
               that
               without
               it
               we
               can't
               have
               a
               ●ight
               Conception
               ,
               either
               of
               the
               one
               or
               the
               other
               .
               In
               general
               ,
               Vice
               is
               a
               Preference
               of
               One-self
               ,
               before
               other
               Men
               ;
               and
               Vertue
               seems
               to
               be
               a
               Preference
               of
               others
               ,
               before
               One-self
               ;
               I
               say
               ,
               it
               seems
               to
               be
               so
               ,
               Because
               in
               Effect
               't
               is
               certain
               ,
               that
               Vertue
               is
               only
               a
               more
               noble
               ,
               and
               rational
               Mode
               of
               Loving
               One-self
               .
            
             
               Now
               here
               there
               is
               a
               seeming
               Contradiction
               in
               our
               System
               ,
               For
               on
               One
               hand
               Self-love
               appears
               to
               be
               the
               Principle
               of
               our
               Irregularities
               and
               Disorders
               ;
               on
               the
               Other
               ,
               't
               is
               certain
               ,
               that
               the
               
                 Love
                 of
                 Our-selves
              
               ,
               is
               a
               Qualification
               for
               the
               Discharge
               of
               our
               Duties
               .
               Corruption
               draws
               its
               whole
               Force
               from
               Self-love
               ;
               and
               GOD
               on
               the
               other
               side
               derives
               from
               it
               all
               the
               Motives
               ,
               He
               makes
               use
               of
               ,
               to
               incline
               us
               to
               the
               Study
               of
               our
               Sanctification
               :
               For
               to
               what
               purpose
               ,
               would
               he
               have
               made
               Promises
               and
               Threatnings
               ,
               were
               it
               not
               with
               a
               Design
               to
               interest
               Self-love
               .
            
             
             
               This
               Difficulty
               presently
               vanishes
               ,
               after
               we
               suppose
               the
               same
               thing
               ,
               touching
               Self-love
               ,
               which
               we
               have
               already
               said
               of
               the
               Affections
               of
               the
               Heart
               in
               general
               :
               Namely
               ,
               That
               they
               have
               something
               of
               innocent
               and
               lawful
               which
               belongs
               to
               Nature
               ,
               and
               something
               of
               vicious
               and
               irregular
               ,
               which
               is
               attributed
               to
               their
               Corruption
               .
               'T
               is
               an
               Advantage
               of
               the
               French
               Tongue
               ,
               that
               it
               can
               distinguish
               betwixt
               
                 L'amour
                 propre
              
               ,
               and
               
                 L'amour
                 de
                 nons
                 mêmes
              
               ;
               the
               former
               signifies
               Self-love
               as
               't
               is
               vicious
               and
               corrupted
               ,
               the
               latter
               denotes
               this
               Love
               as
               't
               is
               lawful
               and
               natural
               .
            
             
               Now
               our
               present
               Enquiry
               being
               after
               the
               Sources
               of
               Man's
               Corruption
               ,
               our
               Design
               here
               engages
               us
               to
               examine
               ,
               wherein
               the
               Disorder
               of
               Self-love
               consists
               .
               This
               Query
               is
               no
               less
               considerable
               for
               its
               being
               singular
               :
               And
               I
               dare
               say
               ,
               that
               few
               Questions
               in
               Morality
               and
               Religion
               ,
               are
               more
               important
               ,
               as
               I
               hope
               will
               appear
               by
               the
               following
               Discussion
               .
            
          
           
             
               CHAP.
               VI.
               
                 Where
                 we
                 Examine
                 the
                 Faults
                 of
              
               Self-love
               .
            
             
               SElf-love
               can
               sin
               but
               only
               Two
               ways
               ,
               either
               in
               Excess
               or
               Direction
               ;
               its
               Irregularity
               must
               consist
               either
               in
               this
               ,
               That
               we
               love
               our selves
               too
               much
               ,
               or
               that
               we
               take
               
               not
               a
               right
               Method
               in
               shewing
               this
               Love
               to
               our selves
               ,
               or
               in
               both
               these
               Faults
               together
               .
            
             
               Self-love
               does
               not
               sin
               in
               Excess
               ,
               as
               appears
               from
               this
               ,
               That
               we
               are
               permitted
               to
               love
               our selves
               ,
               as
               much
               as
               we
               please
               ,
               so
               it
               be
               with
               good
               and
               reall
               Love
               :
               Indeed
               to
               love
               One-self
               ,
               is
               to
               desire
               One's
               Good
               ,
               to
               fear
               One's
               Hurt
               ,
               and
               to
               search
               for
               One's
               Happiness
               .
               Now
               I
               confess
               ,
               that
               many
               times
               our
               Desire
               and
               Fear
               are
               too
               great
               ,
               or
               we
               are
               too
               eagerly
               addicted
               to
               our
               Pleasure
               ,
               or
               that
               ,
               which
               we
               look
               upon
               as
               our
               Happiness
               :
               But
               you
               may
               observe
               ,
               that
               the
               Excess
               proceeds
               from
               the
               Fault
               that
               refers
               to
               the
               Object
               of
               your
               Passions
               ,
               and
               not
               from
               the
               too
               great
               Measure
               of
               the
               
                 Love
                 of
                 our selves
              
               ;
               which
               appears
               from
               hence
               ,
               That
               you
               both
               can
               ,
               and
               ought
               to
               have
               an
               unlimited
               Desire
               of
               the
               
                 Supream
                 Good
              
               ,
               and
               a
               boundless
               Fear
               of
               Extream
               Misery
               :
               And
               't
               would
               be
               a
               Vice
               for
               us
               to
               desire
               an
               infinite
               Good
               ,
               but
               with
               a
               finite
               and
               limited
               Appetite
               .
            
             
               Truly
               ,
               were
               Man
               oblig'd
               to
               love
               himself
               ,
               but
               to
               a
               certain
               Measure
               ,
               the
               Vacuity
               of
               his
               Heart
               ought
               not
               to
               be
               infinite
               ;
               and
               were
               not
               the
               Vacuity
               of
               the
               Heart
               infinite
               ,
               it
               would
               follow
               ,
               that
               he
               was
               not
               made
               for
               the
               Possession
               and
               Enjoyment
               of
               God
               ;
               but
               only
               for
               the
               Fruition
               of
               finite
               and
               limited
               Objects
               :
               Yet
               we
               are
               taught
               the
               contrary
               ,
               both
               by
               Experience
               and
               Religion
               .
               Nothing
               is
               more
               lawful
               and
               reasonable
               ,
               than
               this
               insatiable
               
               Desire
               ;
               which
               even
               ,
               after
               the
               Possession
               of
               worldly
               Advantages
               ,
               makes
               us
               still
               reach
               after
               the
               
                 Supream
                 Good
              
               ,
               which
               no
               Man
               ever
               found
               in
               the
               Objects
               of
               this
               Life
               .
               Brutus
               ,
               who
               made
               a
               particular
               Profession
               of
               Wisdom
               ,
               believ'd
               he
               should
               not
               be
               mistaken
               ,
               if
               he
               search'd
               for
               it
               in
               Vertue
               ;
               but
               as
               he
               loved
               Vertue
               for
               its
               own
               sake
               ,
               whereas
               indeed
               it
               has
               nothing
               amiable
               and
               laudable
               but
               in
               Relation
               to
               GOD
               ;
               guilty
               of
               a
               Genteel
               and
               Spiritual
               Idolatry
               ,
               was
               no
               less
               mistaken
               then
               those
               who
               sought
               for
               Happiness
               in
               Temporal
               things
               ;
               and
               at
               his
               Death
               was
               oblig'd
               to
               acknowledge
               his
               Errour
               ,
               when
               he
               Cry'd
               out
               :
               
                 O
                 Vertue
                 !
                 I
                 own
                 that
                 thou
                 art
                 nothing
                 but
                 a
                 miserable
                 Phantom
                 .
              
               &c.
               
            
             
               Wherefore
               this
               insatiable
               Desire
               ,
               of
               Man's
               Heart
               ,
               is
               not
               Evil
               in
               it self
               :
               'T
               was
               necessary
               Men
               should
               be
               endu'd
               with
               this
               Inclination
               ,
               to
               qualify
               and
               dispose
               'em
               for
               seeking
               after
               GOD.
               
            
             
               Now
               what
               in
               a
               Figurative
               and
               Metaphorical
               Idea
               we
               term
               an
               Heart
               ,
               that
               has
               an
               infinite
               Capacity
               ,
               a
               Vacuity
               which
               cannot
               be
               fill'd
               by
               the
               Creatures
               ,
               signifies
               in
               the
               proper
               and
               literal
               Notion
               a
               Soul
               ,
               that
               naturally
               desires
               an
               
                 Infinite
                 Good
              
               ,
               that
               desires
               it
               without
               Limits
               ,
               and
               cannot
               be
               satisfy'd
               till
               it
               has
               obtain'd
               it
               .
               If
               then
               it
               be
               necessary
               ,
               that
               the
               Vacuity
               of
               our
               Heart
               ,
               should
               not
               be
               fill'd
               with
               created
               Goods
               ,
               't
               is
               necessary
               that
               our
               Desires
               should
               also
               be
               infinite
               ;
               which
               is
               as
               
               much
               as
               to
               say
               ,
               that
               we
               ought
               to
               love
               our selves
               without
               Measure
               ;
               For
               to
               love
               One-self
               ,
               is
               to
               love
               One's
               Happiness
               .
            
             
               And
               as
               we
               may
               be
               truly
               said
               ,
               not
               properly
               to
               love
               the
               Creature
               ,
               when
               we
               love
               it
               infinitely
               ,
               because
               then
               we
               place
               the
               Creature
               upon
               the
               Throne
               of
               the
               Creatour
               ,
               which
               is
               an
               Idolatry
               of
               the
               Mind
               ,
               and
               most
               dangerous
               of
               all
               ;
               so
               also
               may
               we
               be
               said
               ,
               not
               to
               love
               God
               as
               our
               
                 Supream
                 Good
              
               ,
               when
               we
               love
               him
               but
               finitely
               ,
               and
               conceive
               but
               moderate
               Desires
               after
               him
               ;
               for
               then
               we
               debase
               God
               to
               the
               Condition
               of
               the
               Creatures
               ,
               thro'
               an
               Impiety
               of
               the
               Heart
               ,
               no
               less
               Criminal
               than
               Idolatry
               .
            
             
               Whether
               we
               look
               upon
               God
               as
               our
               
                 Soveraign
                 Good
              
               ,
               or
               represent
               him
               as
               a
               
                 Being
                 infinitely
                 Perfect
              
               ,
               t
               is
               certain
               that
               our
               Application
               and
               Adherence
               to
               him
               ought
               to
               be
               unlimited
               ;
               and
               to
               this
               End
               the
               Creatour
               ●lac'd
               a
               kind
               of
               Infinity
               in
               Man's
               Knowledge
               and
               Affections
               ,
               to
               capacitate
               him
               ,
               in
               some
               measure
               ,
               for
               the
               Enjoyment
               of
               this
               
                 Infinite
                 Good
              
            
             
               I
               know
               very
               well
               ,
               that
               our
               Nature
               being
               finite
               ,
               is
               not
               capable
               ,
               exactly
               speaking
               ,
               of
               forming
               Desires
               intensively
               infinite
               :
               But
               tho'
               these
               Desires
               be
               not
               infinite
               in
               this
               Sense
               ,
               yet
               they
               are
               so
               in
               another
               ;
               for
               't
               is
               certain
               ,
               that
               our
               Soul
               desires
               according
               to
               the
               whole
               Extent
               of
               its
               Powers
               ;
               that
               if
               the
               Number
               of
               Spirits
               ,
               necessary
               to
               the
               Organ
               ,
               
               could
               be
               multiply'd
               in
               Infinitum
               ,
               the
               Vehemence
               of
               its
               Desires
               would
               encrease
               proportionably
               ;
               and
               that
               tho'
               the
               Act
               it self
               have
               not
               an
               Infinity
               ,
               yet
               the
               Disposition
               of
               the
               Heart
               has
               ,
               which
               is
               naturally
               insatiable
               .
            
             
               I
               own
               ,
               if
               we
               lov'd
               our selves
               by
               Reason
               ,
               we
               might
               conceive
               ,
               that
               Self-love
               would
               be
               in
               a
               limited
               Measure
               in
               the
               Heart
               :
               for
               we
               don't
               find
               in
               our
               Mind
               an
               Infinity
               of
               Reasons
               for
               loving
               our selves
               :
               But
               the
               Author
               of
               Nature
               ,
               whose
               Wisdom
               judg'd
               it
               not
               requisite
               ,
               that
               Men
               should
               be
               Philosophers
               ,
               in
               order
               to
               take
               care
               of
               their
               Preservation
               ,
               thought
               fit
               that
               we
               should
               love
               our selves
               by
               Sense
               ;
               which
               is
               so
               true
               ,
               that
               't
               is
               not
               even
               conceivable
               how
               we
               can
               feel
               Delight
               and
               Joy
               ,
               without
               loving
               this
               Self
               ,
               which
               is
               the
               subject
               of
               it
               ;
               so
               that
               as
               there
               is
               an
               unlimited
               Variety
               ,
               and
               an
               Infinity
               of
               Degrees
               ,
               in
               the
               Joy
               we
               are
               capable
               of
               tasting
               ,
               so
               in
               like
               manner
               ,
               there
               is
               not
               any
               measure
               or
               bounds
               in
               the
               Desire
               of
               that
               Happiness
               ,
               in
               the
               which
               this
               Joy
               essential●●●●ters
               ;
               nor
               consequently
               ,
               in
               the
               
                 Love
                 of
                 our selves
              
               ,
               which
               is
               the
               Principle
               of
               this
               Desire
               .
            
             
               I
               also
               grant
               ,
               That
               had
               Man
               been
               made
               to
               be
               a
               Rival
               of
               the
               Deity
               ,
               he
               would
               not
               be
               oblig'd
               to
               love
               himself
               without
               Measure
               ;
               because
               then
               Self-love
               would
               stand
               in
               Competition
               ,
               and
               interfere
               with
               the
               Love
               of
               God
               ▪
               But
               Man
               naturally
               loves
               himself
               ,
               with
               so
               great
               Vehemency
               ,
               meerly
               that
               he
               may
               be
               
               capable
               of
               loving
               God.
               The
               unmeasurable
               Measure
               of
               Self-love
               ,
               and
               these
               kind
               of
               infinite
               Desires
               ,
               are
               the
               only
               Links
               that
               tye
               ,
               and
               unite
               him
               to
               God
               ;
               since
               ,
               as
               I
               have
               already
               said
               ,
               finite
               and
               moderate
               Desires
               are
               capable
               of
               binding
               Man's
               Heart
               to
               none
               but
               the
               Creatures
               ,
               and
               we
               don
               't
               properly
               love
               God
               ,
               but
               only
               a
               Chimaera
               ,
               which
               we
               form
               to
               our selves
               instead
               of
               God
               ,
               when
               our
               Love
               of
               him
               exceeds
               not
               a
               Mediocrity
               .
            
             
               And
               indeed
               ,
               't
               is
               a
               great
               Errour
               to
               oppose
               Self-love
               to
               Divine
               ,
               when
               't
               is
               well
               regulated
               :
               For
               pray
               ,
               what
               else
               is
               it
               ,
               duly
               to
               love
               our selves
               ,
               but
               to
               love
               God
               ;
               and
               to
               love
               God
               ,
               but
               duly
               to
               love
               our selves
               ?
               The
               Love
               of
               God
               ,
               is
               the
               right
               sense
               of
               the
               Love
               of
               our selves
               ,
               and
               that
               gives
               it
               Life
               and
               Perfection
               .
               When
               
                 Self
                 love
              
               is
               diverted
               ,
               and
               carried
               to
               other
               Objects
               ,
               it
               no
               longer
               deserves
               the
               Name
               of
               Love
               ,
               't
               is
               of
               more
               dangerous
               Consequence
               than
               the
               most
               cruel
               and
               savage
               Hatred
               ;
               but
               when
               't
               is
               converted
               towards
               God
               ,
               it
               falls
               in
               ,
               and
               mingles
               with
               
                 Divine
                 Love.
              
               
            
             
               And
               certainly
               ,
               Nothing
               is
               so
               easy
               as
               to
               demonstrate
               ,
               beyond
               all
               Dispute
               ,
               what
               our
               Enquiries
               have
               taught
               us
               in
               this
               Matter
               .
               I
               demand
               ,
               for
               instance
               ,
               Whether
               the
               Blessed
               Above
               ,
               who
               undoubtedly
               love
               themselves
               neither
               too
               much
               nor
               too
               little
               ,
               seeing
               that
               they
               are
               in
               a
               State
               of
               Perfection
               ,
               can
               love
               God
               with
               an
               infinite
               Affection
               ;
               and
               yet
               not
               perceive
               the
               Joy
               ,
               arising
               from
               the
               Possession
               
               of
               him
               ?
               I
               would
               know
               in
               the
               next
               place
               ,
               Whether
               we
               can
               feel
               Joy
               and
               Delight
               without
               loving
               One-self
               ,
               proportionably
               to
               this
               Perception
               ?
            
             
               Why
               then
               should
               we
               trouble
               our selves
               with
               such
               vain
               and
               contradictory
               Queries
               ,
               As
               whether
               the
               Saints
               love
               God
               ,
               better
               than
               themselves
               ?
               I
               had
               as
               live
               they
               'd
               ask
               me
               ,
               Whether
               they
               love
               Themselves
               ,
               better
               than
               Themselves
               :
               For
               these
               two
               Expressions
               have
               in
               reallity
               the
               same
               signification
               ;
               and
               not
               to
               love
               God
               is
               ,
               in
               some
               measure
               ,
               to
               hate
               One-self
               .
            
             
               To
               let
               you
               see
               ,
               that
               this
               is
               but
               meer
               Punning
               and
               Quibling
               in
               words
               ,
               we
               must
               divide
               the
               Love
               of
               God
               into
               two
               Sorts
               ,
               a
               Love
               of
               Interest
               ,
               and
               a
               Love
               of
               pure
               Friendship
               ,
               as
               Divines
               call
               it
               .
               I
               understand
               this
               latter
               to
               have
               no
               Intercourse
               at
               all
               with
               Self-love
               ,
               according
               to
               the
               common
               Notion
               of
               it
               ;
               but
               I
               would
               know
               ,
               which
               of
               these
               two
               Kinds
               of
               Love
               you
               mean
               ,
               when
               you
               ask
               me
               ,
               Whether
               the
               Love
               ,
               we
               ought
               to
               have
               of
               God
               ,
               be
               not
               greater
               than
               that
               of
               our selves
               :
               If
               you
               understand
               ,
               by
               the
               Love
               of
               God
               ,
               
                 Love
                 of
                 pure
                 Friendship
              
               ,
               whose
               only
               Object
               is
               Known-Perfection
               ,
               I
               answer
               ,
               that
               this
               Love
               cannot
               be
               compar'd
               with
               the
               Love
               of
               our selves
               ,
               which
               is
               of
               quite
               another
               Nature
               ;
               since
               ,
               as
               I
               have
               already
               said
               ,
               we
               love
               not
               our selves
               by
               Reason
               ,
               but
               Sense
               ;
               and
               Corporeal
               ,
               or
               Spiritual
               Pleasure
               ,
               naturally
               engages
               us
               to
               love
               our
               
               selves
               ,
               even
               before
               we
               are
               capable
               of
               making
               Reflection
               .
               But
               if
               by
               the
               Love
               ,
               we
               ought
               to
               have
               for
               God
               ,
               you
               mean
               
                 Love
                 of
                 Interest
              
               ,
               which
               is
               ty'd
               to
               him
               as
               our
               
                 Supream
                 Good
              
               ,
               you
               don't
               apprehend
               ,
               that
               you
               oppose
               the
               same
               thing
               to
               it self
               ;
               seeing
               that
               to
               love
               One-self
               ,
               and
               the
               
                 Soveraign
                 Good
              
               ,
               is
               all
               one
               ;
               and
               does
               not
               make
               two
               distinct
               species
               of
               Love
               ,
               but
               are
               one
               and
               the
               same
               ,
               consider'd
               under
               different
               Respects
               ,
               namely
               ,
               in
               reference
               to
               its
               Principles
               and
               its
               Objects
               .
            
             
               It
               therefore
               appears
               ,
               That
               the
               Irregularity
               consists
               not
               in
               this
               ,
               that
               we
               love
               our selves
               too
               much
               ,
               seeing
               we
               are
               allow'd
               to
               love
               our selves
               ,
               as
               much
               as
               we
               please
               ,
               with
               Relation
               to
               the
               
                 Supream
                 Good
              
               :
               But
               herein
               lies
               the
               Evil
               ,
               that
               we
               take
               a
               wrong
               Method
               ,
               in
               exerting
               this
               Love
               ;
               that
               is
               ,
               we
               love
               our selves
               with
               relation
               to
               false
               Objects
               .
            
             
               
                 Self
                 love
              
               ,
               simply
               taken
               ,
               is
               innocent
               and
               harmless
               :
               It
               becomes
               corrupted
               ,
               when
               't
               is
               diverted
               towards
               the
               Creatures
               ;
               and
               Holy
               ,
               when
               converted
               and
               steer'd
               towards
               God.
               Pursuant
               to
               the
               fore-going
               Doctrine
               ,
               we
               may
               distinguish
               Three
               Hearts
               in
               Man
               ;
               the
               Heart
               of
               the
               Man
               ,
               the
               Heart
               of
               the
               Sinner
               ,
               and
               the
               Heart
               of
               the
               Faithful
               :
               The
               Heart
               of
               the
               Man
               is
               the
               Soul
               ,
               as
               it
               naturally
               loves
               it self
               ;
               the
               Heart
               of
               the
               Sinner
               is
               the
               Soul
               ,
               as
               it
               loves
               the
               World
               ;
               and
               the
               Heart
               of
               the
               Faithful
               is
               the
               Soul
               ,
               as
               it
               loves
               God.
               The
               
                 Natural
                 Heart
              
               is
               essentially
               included
               in
               the
               
               other
               Two
               ,
               and
               the
               natural
               Love
               of
               our selves
               ,
               which
               is
               the
               Principle
               of
               all
               our
               Affections
               ,
               the
               Mobile
               that
               actuates
               either
               Grace
               or
               Corruption
               ,
               and
               receives
               either
               the
               Love
               of
               God
               ,
               or
               the
               World.
               The
               Heart
               of
               Man
               loves
               .
               The
               Heart
               of
               the
               Worldling
               loves
               Vanity
               .
               The
               Heart
               of
               the
               Faithful
               loves
               the
               infinite
               ,
               and
               eternal
               Good.
               The
               first
               is
               the
               Heart
               of
               Man
               ,
               the
               second
               the
               Heart
               of
               the
               
                 mortal
                 Man
              
               ;
               the
               third
               is
               the
               Heart
               of
               the
               
                 immortal
                 Man.
              
               
            
          
           
             
               CHAP.
               VII
               .
               
                 Where
                 we
                 shew
                 ,
                 that
              
               Self-love
               
                 kindles
                 all
                 our
                 Affections
                 ,
                 and
                 is
                 the
                 general
                 Principle
                 of
                 our
                 Motions
                 .
              
            
             
               I
               Said
               before
               ,
               that
               Self-love
               is
               the
               Principle
               of
               all
               our
               natural
               Affections
               :
               For
               all
               our
               Desires
               ,
               Fears
               and
               Hopes
               ,
               are
               the
               devoted
               Servants
               ,
               and
               Off-spring
               of
               Self-love
               .
            
             
               I
               confess
               ,
               the
               Affection
               we
               have
               for
               other
               Men
               ,
               sometimes
               causes
               us
               to
               Desire
               ,
               Fear
               and
               Hope
               :
               But
               what
               is
               the
               Principle
               of
               this
               Affection
               ,
               but
               the
               
                 Love
                 of
                 our selves
              
               ?
               Do
               but
               throughly
               consider
               ,
               and
               weigh
               all
               the
               Sources
               of
               our
               Friendship
               ,
               and
               you
               'll
               find
               they
               are
               reduc'd
               to
               Interest
               ,
               Gratitude
               ,
               Relation
               ,
               Sympathy
               ,
               and
               a
               delicate
               Agreement
               of
               that
               Vertue
               with
               Self-love
               ,
               which
               makes
               us
               think
               ,
               that
               we
               love
               it
               for
               its
               own
               
               sake
               ;
               whereas
               indeed
               ,
               we
               love
               it
               meerly
               for
               the
               sake
               of
               our selves
               ,
               and
               it
               wholly
               terminates
               in
               Self-love
               .
            
             
               'T
               is
               from
               hence
               ,
               that
               Relation
               borrows
               all
               its
               Rapture
               ,
               and
               Strength
               ,
               for
               kindling
               our
               Affections
               .
               We
               love
               our
               Children
               ,
               because
               they
               are
               our
               Children
               .
               Were
               they
               another
               Man's
               Children
               ,
               they
               would
               be
               indifferent
               to
               us
               :
               Therefore
               we
               don
               't
               properly
               love
               them
               ,
               but
               the
               Relation
               which
               links
               us
               to
               '
               em
               .
               'T
               is
               true
               ,
               Children
               don't
               love
               their
               Parents
               ,
               with
               the
               same
               Degree
               of
               Affection
               ,
               as
               Parents
               do
               their
               Children
               ;
               tho'
               these
               two
               Affections
               seem
               to
               be
               founded
               upon
               the
               same
               reason
               of
               Relation
               ,
               but
               this
               Difference
               proceeds
               from
               another
               Cause
               ,
               Children
               see
               themselves
               Die
               in
               the
               Person
               of
               their
               Parents
               ;
               and
               Parents
               ,
               on
               the
               contrary
               ,
               see
               themselves
               Revive
               in
               the
               Person
               of
               their
               Children
               :
               Now
               nature
               inspires
               us
               with
               the
               Love
               of
               Life
               ,
               and
               Hatred
               of
               Death
               .
               Also
               Parents
               behold
               in
               their
               Children
               ,
               as
               it
               were
               ,
               
                 other
                 selves
              
               ;
               but
               other
               selves
               subject
               ,
               and
               dependant
               upon
               'em
               :
               They
               think
               it
               an
               Happiness
               to
               have
               brought
               'em
               into
               the
               World
               ;
               they
               consider
               'em
               with
               Delight
               ,
               because
               they
               consider
               'em
               as
               their
               own
               Workmanship
               :
               They
               are
               exceedingly
               pleas'd
               ,
               at
               having
               sacred
               ,
               and
               inviolable
               Rights
               over
               '
               em
               .
               This
               is
               their
               
                 Magistracy
                 ,
                 Royalty
              
               ,
               and
               Empire
               :
               But
               the
               same
               Pride
               ,
               which
               causes
               the
               Parents
               to
               love
               Superiority
               ,
               makes
               the
               Children
               hate
               
               Dependance
               .
               Nothing
               lays
               so
               heavy
               a
               weight
               upon
               us
               ,
               as
               a
               Benefit
               when
               't
               is
               too
               great
               ;
               because
               it
               depresses
               us
               to
               too
               great
               Submission
               :
               We
               look
               upon
               it
               as
               a
               delicate
               ,
               but
               very
               strong
               Chain
               ,
               which
               links
               our
               Heart
               ,
               and
               constrains
               our
               Liberty
               .
               This
               is
               the
               Mystery
               of
               that
               common
               Maxim
               ;
               
                 Blood
                 never
                 rises
              
               :
               But
               as
               there
               is
               a
               Relation
               of
               Blood
               ,
               Profession
               ,
               Religion
               ,
               Country
               ,
               &c.
               the
               Affections
               are
               infinitely
               diversify'd
               ,
               according
               to
               these
               various
               Respects
               :
               But
               woe
               be
               to
               Relation
               if
               it
               be
               combated
               by
               Interest
               :
               For
               Interest
               will
               infallibly
               get
               the
               better
               :
               That
               tends
               to
               us
               directly
               ,
               Relation
               only
               by
               Reflection
               .
               Hence
               Interest
               is
               always
               more
               strong
               and
               prevalent
               ,
               than
               Relation
               ;
               but
               in
               this
               ,
               as
               in
               every
               thing
               else
               ,
               particular
               Circumstances
               very
               much
               alter
               the
               general
               Proposition
               .
            
             
               What
               we
               commonly
               experience
               ,
               That
               no
               Hatred
               is
               more
               violent
               ,
               than
               that
               which
               happens
               between
               those
               who
               were
               formerly
               very
               great
               Friends
               ;
               is
               to
               be
               imputed
               to
               almost
               the
               same
               reason
               .
               'T
               is
               because
               these
               Persons
               found
               either
               Profit
               or
               Pleasure
               in
               loving
               one
               another
               .
               This
               interested
               their
               Self-love
               :
               but
               when
               they
               come
               to
               change
               their
               Sentiment
               ,
               the
               Motives
               of
               Love
               joyn
               themselves
               with
               the
               Motives
               of
               Hatred
               ;
               they
               revolt
               and
               rise
               up
               in
               Arms
               ,
               both
               by
               reason
               of
               the
               Idea
               of
               the
               Wrong
               that
               's
               done
               'em
               ,
               and
               of
               the
               Pleasures
               of
               that
               Friendship
               which
               they
               renounce
               ;
               and
               they
               
               suffer
               ,
               not
               only
               by
               the
               Hatred
               ,
               which
               is
               kindled
               ,
               but
               also
               by
               the
               Affection
               ,
               which
               is
               extinguish'd
               ;
               which
               excellently
               confirms
               our
               System
               ,
               and
               shews
               ,
               that
               there
               's
               no
               Affection
               kindled
               in
               our
               Heart
               independently
               from
               Self-love
               .
            
             
               We
               shall
               be
               further
               convinc'd
               of
               the
               Truth
               of
               this
               Opinion
               ,
               by
               considering
               ,
               not
               only
               ,
               that
               Relation
               is
               a
               Source
               of
               Friendship
               ;
               but
               also
               ,
               that
               our
               Affections
               vary
               and
               differ
               ,
               according
               to
               the
               Degree
               of
               Relation
               ,
               that
               we
               have
               to
               those
               Persons
               ,
               who
               are
               the
               Object
               of
               '
               em
               .
               The
               Quality
               of
               Man
               ,
               which
               we
               all
               bear
               ,
               makes
               this
               general
               Benevolence
               ,
               which
               we
               term
               Humanity
               ,
               
                 Homo
                 sum
                 ,
                 humani
                 nihilà
                 me
                 alienum
                 puto
                 .
              
               'T
               is
               certain
               ,
               that
               if
               there
               were
               but
               only
               Two
               Men
               in
               the
               World
               ,
               they
               would
               have
               a
               tender
               Affection
               for
               each
               other
               ;
               but
               this
               general
               Relation
               being
               mingled
               and
               confounded
               ,
               with
               the
               infinite
               number
               of
               those
               different
               Relations
               ,
               we
               have
               one
               among
               another
               ,
               it
               happens
               ,
               that
               this
               natural
               Affection
               ,
               which
               it
               first
               produc'd
               ,
               is
               lost
               in
               the
               rabble
               and
               throng
               of
               the
               Passions
               ;
               which
               so
               great
               a
               Variety
               of
               other
               Objects
               produce
               in
               our
               Heart
               .
               We
               don't
               see
               in
               our
               Neighbour
               the
               Quality
               of
               Man
               ,
               whereby
               he
               resembles
               us
               ,
               whilst
               we
               see
               in
               him
               a
               Rival
               ,
               an
               Emulator
               ,
               and
               Enemy
               of
               our
               Welfare
               and
               Prosperity
               (
               as
               we
               are
               of
               his
               ;
               )
               A
               proud
               Man
               ,
               who
               esteems
               nothing
               but
               himself
               ;
               who
               by
               the
               Lustre
               of
               his
               Qualities
               and
               Accomplishments
               ,
               
               attracts
               the
               Esteem
               and
               Attention
               of
               the
               World
               ,
               and
               puts
               us
               in
               Obscurity
               and
               Dis-repute
               ;
               and
               who
               by
               his
               Passions
               is
               continually
               buisy'd
               in
               circumventing
               us
               ,
               and
               encroaching
               upon
               our
               Properties
               :
               But
               no
               sooner
               has
               Death
               uncloath'd
               his
               Person
               of
               these
               odious
               Relations
               ,
               but
               we
               find
               in
               him
               that
               general
               Relation
               which
               made
               us
               love
               him
               ;
               never
               thinking
               him
               a
               Man
               ,
               till
               he
               ceas'd
               to
               be
               a
               Mortal
               ,
               and
               then
               at
               last
               ,
               willing
               to
               enroll
               him
               in
               the
               Number
               of
               our
               Friends
               ,
               when
               Death
               has
               retrench'd
               him
               from
               the
               Society
               of
               the
               Living
               .
            
             
               The
               Relation
               of
               Country
               ,
               usually
               inspires
               Men
               ,
               with
               a
               kind
               of
               Benevolence
               ,
               whereof
               they
               are
               insensible
               whilst
               they
               dwell
               in
               their
               own
               Nation
               ;
               because
               this
               Relation
               is
               weakned
               ,
               and
               too
               much
               divided
               ,
               by
               the
               Number
               of
               those
               that
               have
               a
               Title
               to
               it
               ;
               but
               becomes
               very
               sensible
               ,
               when
               two
               or
               three
               Natives
               of
               the
               same
               Country
               ,
               happen
               to
               meet
               in
               a
               strange
               Climate
               :
               Then
               Self-love
               ,
               standing
               in
               need
               of
               some
               Supports
               and
               Consolations
               ,
               and
               finding
               'em
               in
               the
               Person
               of
               those
               ,
               whom
               a
               parallel
               Interest
               ,
               and
               like
               Relation
               ought
               to
               inspire
               with
               the
               same
               Disposition
               ,
               never
               fails
               to
               make
               a
               perpetual
               Attention
               to
               this
               Relation
               ;
               unless
               it
               be
               prevented
               by
               a
               more
               powerful
               Motive
               of
               its
               own
               Interest
               .
            
             
               Relation
               of
               Profession
               ,
               commonly
               produces
               more
               Aversion
               ,
               than
               Friendship
               ;
               by
               the
               jealousy
               it
               causes
               Men
               to
               have
               one
               of
               another
               :
               
               But
               that
               of
               Conditions
               ,
               is
               generally
               accompany'd
               with
               Benevolence
               and
               Love.
               'T
               is
               no
               wonder
               ,
               that
               Grandees
               have
               no
               great
               Affection
               for
               ordinary
               People
               ;
               the
               reason
               is
               ,
               because
               looking
               with
               the
               Eyes
               of
               Self-love
               ,
               they
               see
               them
               at
               a
               great
               distance
               off
               ;
               they
               look
               not
               upon
               'em
               as
               Neighbours
               ;
               they
               are
               very
               far
               from
               perceiving
               this
               Proximity
               and
               Nearness
               ,
               whose
               Mind
               and
               Heart
               are
               wholly
               concern'd
               about
               the
               Distance
               ,
               that
               separates
               and
               removes
               'em
               from
               other
               Men
               ;
               and
               who
               make
               of
               this
               Object
               the
               Delights
               of
               their
               Vanity
               .
            
             
               Yet
               must
               it
               be
               granted
               ,
               That
               Relation
               of
               Blood
               ,
               is
               usually
               more
               prevailing
               than
               any
               other
               :
               tho'
               it
               be
               a
               common
               Saying
               ,
               
                 That
                 a
                 Good
                 Friend
                 is
                 better
                 than
                 many
                 Parents
              
               ;
               and
               this
               be
               true
               in
               it self
               ,
               yet
               't
               is
               certain
               ,
               that
               Men
               naturally
               prefer
               their
               Parents
               before
               their
               Friends
               ,
               and
               especially
               upon
               any
               great
               and
               important
               Occasion
               :
               The
               Reason
               of
               it
               is
               ,
               because
               they
               consider
               their
               Parents
               as
               necessary
               Friends
               ,
               that
               can
               by
               no
               means
               be
               dis-united
               from
               'em
               ;
               and
               their
               Friends
               as
               voluntary
               Parents
               ,
               whose
               Affection
               reaches
               no
               farther
               than
               their
               Pleasure
               .
               Now
               tho'
               free
               and
               unconfin'd
               Friendship
               be
               of
               greater
               Obligation
               than
               necessary
               ,
               yet
               't
               is
               not
               regarded
               as
               such
               by
               the
               Eyes
               of
               Self-love
               :
               It
               may
               indeed
               inspire
               us
               with
               a
               greater
               degree
               of
               Gratitude
               ,
               but
               can't
               so
               much
               touch
               our
               Interest
               .
            
             
             
               The
               Barbarous
               Constancy
               that
               appear'd
               in
               Brutus
               ,
               when
               he
               caus'd
               his
               Children
               to
               be
               Kill'd
               before
               his
               Eyes
               ,
               is
               not
               so
               Dis-interested
               as
               it
               seems
               to
               be
               :
               The
               best
               of
               
                 Latin
                 Poets
              
               discloses
               the
               Motive
               of
               it
               in
               these
               Words
               ;
               
                 Vincet
                 amor
                 Patriae
                 ,
                 laudumque
                 immensa
                 Cupido
                 .
              
            
             
               But
               he
               has
               not
               dis-entangled
               ,
               and
               laid
               open
               all
               the
               Reasons
               of
               Interest
               ,
               which
               caus'd
               the
               apparent
               Inhumanity
               of
               this
               Roman
               .
               Brutus
               was
               like
               other
               Men
               :
               He
               lov'd
               himself
               above
               all
               Things
               in
               the
               World
               ;
               His
               Children
               were
               guilty
               of
               a
               Crime
               ,
               that
               tended
               indeed
               to
               
               Rome's
               Destruction
               and
               Ruine
               ,
               but
               much
               more
               to
               
               Brutus's
               .
               If
               Paternal
               Affection
               excuses
               Faults
               ,
               Self-love
               aggravates
               'em
               whenever
               't
               is
               directly
               wounded
               .
               Rome
               undoubtedly
               owes
               the
               Honour
               of
               
               Brutus's
               Exploits
               to
               the
               Love
               of
               himself
               ;
               and
               his
               Countrey
               accepted
               the
               Sacrifice
               which
               he
               Offer'd
               to
               the
               Idol
               of
               his
               own
               Affection
               ;
               and
               rather
               Infirmity
               than
               true
               Fortitude
               was
               the
               Motive
               of
               his
               Cruelty
               .
            
             
               Interest
               is
               the
               Sovereign
               Empress
               of
               Souls
               ,
               we
               seek
               it
               in
               the
               Object
               of
               all
               our
               Applications
               ;
               and
               as
               there
               be
               various
               Kinds
               of
               Interest
               ,
               so
               may
               we
               distinguish
               a
               Variety
               of
               Affections
               ,
               which
               Interest
               causes
               in
               Society
               .
               An
               Interest
               of
               Pleasure
               ,
               causes
               Gallant
               Friendship
               ;
               an
               Interest
               of
               Ambition
               ,
               causes
               Politick
               Friendship
               ;
               an
               Interest
               of
               Pride
               ,
               
               causes
               Noble
               Friendship
               ;
               an
               Interest
               of
               Avarice
               ,
               causes
               Profitable
               Friendship
               .
               Generally
               speaking
               ,
               our
               only
               Motives
               of
               Loving
               Men
               are
               either
               Pleasure
               or
               Profit
               ;
               but
               if
               these
               different
               Interests
               happen
               to
               be
               all
               united
               together
               ,
               to
               kindle
               our
               Affection
               for
               a
               Person
               ,
               then
               we
               are
               presently
               his
               very
               humble
               Servants
               ,
               and
               stick
               to
               him
               as
               close
               as
               a
               Burr
               .
            
             
               The
               Vulgars
               ,
               who
               declaim
               against
               interested
               Friendship
               ,
               understand
               not
               what
               they
               say
               :
               Their
               Mistake
               lies
               in
               this
               ,
               because
               generally
               speaking
               ,
               they
               know
               but
               one
               sort
               of
               Interested
               Friendship
               ,
               which
               is
               that
               of
               Avarice
               ;
               whereas
               there
               are
               as
               many
               Kinds
               of
               Interested
               Affections
               as
               there
               are
               Objects
               of
               Desire
               .
               Moreover
               they
               find
               fault
               with
               Men
               for
               Loving
               by
               Interest
               ,
               and
               that
               this
               is
               the
               main
               Principle
               and
               B●ass
               of
               their
               Affection
               and
               Kindness
               ;
               not
               apprehending
               ,
               that
               to
               love
               by
               Interest
               is
               to
               love
               One-self
               directly
               ;
               whereas
               to
               love
               by
               any
               other
               Principle
               is
               to
               love
               One-self
               only
               reflexively
               :
               They
               don't
               perceive
               ,
               that
               Men
               find
               fault
               with
               interested
               Friendship
               in
               the
               Heart
               of
               another
               ,
               but
               never
               in
               their
               own
               .
               Lastly
               ,
               They
               think
               it
               criminal
               and
               blamable
               for
               a
               Man
               to
               be
               Interest●d
               ;
               not
               considering
               ,
               that
               't
               is
               Disinterestedness
               ,
               not
               Interest
               ,
               that
               ruines
               and
               destroys
               us
               .
               If
               Men
               would
               offer
               us
               Goods
               that
               are
               great
               enough
               to
               satisfy
               the
               Desires
               of
               our
               Soul
               ,
               we
               should
               do
               well
               to
               
               love
               them
               with
               a
               Love
               of
               Interest
               ;
               and
               no
               One
               ought
               to
               blame
               us
               for
               preferring
               the
               Motives
               of
               this
               Interest
               ,
               before
               those
               of
               Relation
               ,
               and
               every
               Thing
               else
               .
            
             
               Even
               Gratitude
               it self
               ,
               so
               highly
               valu'd
               in
               the
               World
               ,
               and
               so
               much
               commended
               in
               Morality
               and
               Religion
               ,
               cannot
               claim
               an
               Exemption
               from
               this
               Traffick
               of
               Self-love
               :
               For
               in
               the
               main
               ,
               what
               difference
               is
               there
               betwixt
               Interest
               and
               Gratitude
               ?
               No
               more
               but
               this
               ,
               That
               the
               latter
               is
               conversant
               about
               a
               past
               Good
               ,
               the
               former
               about
               a
               Future
               .
               Gra●itu●e
               is
               nothing
               but
               a
               delicate
               Return
               o●
               S●lf-love
               ,
               when
               it
               finds
               it self
               oblig'd
               :
               'T
               is
               in
               some
               sort
               an
               Elevation
               and
               Advancement
               of
               Interest
               .
               We
               don't
               love
               our
               Benefactor
               ,
               bec●●se
               he
               's
               amiable
               ;
               Gratitude
               ,
               at
               least
               of
               it
               ●el●
               ,
               goes
               not
               so
               far
               as
               that
               :
               We
               love
               him
               because
               he
               lov'd
               us
               .
            
             
               But
               to
               explain
               more
               particularly
               this
               Comparison
               between
               Gratitude
               and
               Interest
               ,
               we
               'll
               〈◊〉
               ,
               that
               the
               Affection
               produc'd
               by
               Gratitude
               is
               more
               Noble
               ,
               and
               that
               which
               is
               caus'd
               by
               Interest
               is
               more
               strong
               and
               prevalent
               :
               The
               former
               respects
               the
               Time
               past
               ,
               which
               is
               no
               more
               ;
               whereas
               Interest
               hath
               the
               Future
               for
               its
               Object
               ,
               of
               which
               it
               would
               make
               its
               best
               Advantage
               .
               Gratitude
               loves
               even
               without
               Hope
               ;
               but
               Interest
               hopes
               and
               expects
               .
               Gratitude
               loves
               the
               Benefit
               for
               sake
               of
               the
               Intention
               ;
               but
               Interest
               loves
               the
               Intention
               for
               sake
               of
               the
               Benefit
               .
               Lastly
               ,
               the
               Idea's
               
               of
               Gratitude
               ,
               having
               Reference
               to
               the
               Time
               past
               ,
               are
               commonly
               rang'd
               among
               antiquated
               ,
               abstract
               Ideas
               ,
               and
               such
               as
               have
               no
               very
               prevailing
               Influence
               upon
               our
               Soul
               ;
               whereas
               the
               Ideas
               of
               Interest
               respecting
               the
               present
               Time
               ,
               are
               sensible
               and
               lively
               ,
               and
               such
               as
               more
               particularly
               import
               and
               concern
               us
               .
            
             
               'T
               is
               also
               certain
               ,
               that
               for
               this
               very
               reason
               ,
               there
               is
               some
               kind
               of
               Opposition
               betwixt
               the
               one
               and
               the
               other
               ;
               because
               all
               Men
               are
               as
               naturally
               Ungrateful
               ,
               as
               they
               are
               naturally
               Interested
               .
               Ingratitude
               is
               always
               proportion'd
               to
               Interest
               ,
               because
               the
               more
               the
               Soul
               attends
               to
               the
               Idea's
               of
               the
               present
               ,
               so
               much
               the
               more
               it
               loses
               of
               that
               Application
               and
               Attention
               which
               it
               ought
               to
               have
               for
               what
               is
               past
               :
               And
               in
               this
               respect
               the
               same
               is
               to
               be
               said
               of
               Dis-interestednes●
               as
               of
               Gratitude
               ;
               Namely
               ,
               that
               it
               consists
               very
               often
               in
               an
               outward
               Appearance
               ,
               and
               seldom
               rises
               in
               the
               Heart
               of
               Man
               ,
               unless
               Interest
               it self
               give
               it
               Birth
               ,
               or
               causes
               him
               ,
               as
               sometimes
               it
               falls
               out
               ,
               to
               endeavour
               to
               make
               a
               Sh●w
               of
               it
               .
            
          
           
             
             
               CHAP.
               VIII
               .
               
                 Where
                 we
                 continue
                 to
                 shew
                 ,
                 that
              
               Self-love
               
                 is
                 the
                 Principle
                 of
                 all
                 our
                 Affections
                 .
              
            
             
               THe
               lively
               and
               real
               Perception
               we
               have
               of
               a
               Benefit
               ,
               at
               that
               very
               Instant
               when
               't
               is
               bestow'd
               upon
               us
               ,
               never
               fails
               to
               produce
               a
               kind
               of
               Gratitude
               in
               our
               Heart
               ,
               which
               Mark
               wears
               out
               by
               little
               and
               little
               with
               the
               Memory
               of
               the
               Kindness
               receiv'd
               ;
               because
               't
               is
               repugnant
               ,
               and
               goes
               against
               the
               Grain
               of
               the
               Heart
               ,
               to
               think
               often
               of
               those
               Things
               which
               put
               us
               in
               a
               State
               of
               Dependance
               and
               Submission
               ;
               the
               Case
               is
               not
               the
               same
               in
               respect
               of
               those
               Favours
               we
               have
               bestow'd
               up●n
               others
               ;
               as
               they
               give
               us
               a
               Title
               to
               the●
               〈◊〉
               ,
               Friendship
               and
               Gratitude
               :
               And
               ,
               in
               a
               〈◊〉
               ,
               pull
               'em
               down
               to
               ●
               kind
               of
               Subjection
               〈◊〉
               ;
               we
               revolve
               and
               think
               of
               'em
               with
               Pleasure
               and
               Delight
               .
               Whence
               it
               comes
               to
               pass
               ,
               that
               we
               are
               much
               more
               inclinable
               to
               love
               th●se
               that
               are
               beholding
               to
               us
               ,
               than
               those
               to
               whom
               we
               our selves
               are
               beholding
               .
               They
               who
               think
               to
               insinuate
               and
               creep
               into
               great
               Men's
               Favour
               ,
               by
               laying
               Obligations
               upon
               'em
               ,
               are
               often
               frustrated
               in
               their
               Design
               :
               For
               certainly
               the
               only
               way
               to
               obtain
               their
               Love
               is
               for
               them
               to
               oblige
               others
               ,
               and
               not
               for
               others
               to
               oblige
               them
               .
               Their
               Pride
               ,
               which
               is
               encreas'd
               
               by
               the
               Complaisance
               that
               Men
               use
               to
               'em
               upon
               the
               account
               of
               their
               Greatness
               ,
               applauds
               it self
               at
               the
               Thoughts
               of
               having
               done
               you
               a
               Benefaction
               :
               It
               considers
               with
               delight
               the
               Obligations
               you
               owe
               it
               ,
               and
               by
               that
               means
               inclines
               the
               Heart
               to
               have
               a
               Kindness
               for
               you
               :
               But
               't
               is
               dangerous
               to
               do
               very
               great
               Services
               ,
               when
               our
               whole
               Design
               is
               to
               insinuate
               into
               the
               Favour
               of
               those
               whom
               we
               oblige
               .
               
                 I
                 tremble
                 to
                 think
                 of
                 this
                 great
                 Service
                 ,
              
               said
               a
               Courtier
               to
               a
               Noble
               Man
               ,
               who
               told
               him
               he
               should
               never
               forget
               the
               Obligations
               he
               ow'd
               him
               ;
               and
               he
               was
               in
               the
               right
               of
               it
               :
               Great
               Obligations
               do
               oftentimes
               prove
               great
               Offences
               ,
               and
               at
               least
               it
               always
               happens
               so
               then
               ,
               when
               either
               we
               cannot
               or
               will
               not
               acknowledge
               '
               em
               .
            
             
               
                 Shall
                 I
                 tell
                 thee
                 Araspe
                 ?
                 He
                 serv'd
                 me
                 too
                 well
                 ,
              
               
                 Increasing
                 my
                 Power
                 ,
                 he
                 has
                 robb'd
                 me
                 of
                 all
                 .
              
            
             
               But
               tho'
               the
               Heart
               has
               its
               reasons
               to
               forget
               Benefits
               ,
               yet
               has
               it
               others
               for
               making
               as
               if
               it
               remember'd
               '
               em
               .
               Gratitude
               is
               a
               Vertue
               very
               highly
               esteem'd
               ;
               the
               Appearances
               of
               it
               are
               fine
               ,
               and
               attract
               Respect
               ;
               and
               a
               Heart
               accustom'd
               to
               traffick
               in
               outward
               shews
               of
               Vertue
               ,
               to
               make
               a
               Commerce
               of
               vain
               Glory
               ,
               at
               the
               cost
               of
               Sincerity
               ,
               by
               seeking
               not
               what
               is
               in
               it self
               Estimable
               ,
               but
               what
               is
               valu'd
               by
               Men's
               Opinions
               ,
               is
               diligent
               in
               affecting
               an
               Appearance
               of
               Gratitude
               ,
               when
               it
               can
               by
               this
               means
               lay
               hold
               of
               the
               Estimation
               of
               Men.
               
               Also
               Gratitude
               is
               very
               subservient
               to
               the
               Designs
               of
               Interest
               ;
               because
               't
               is
               a
               Means
               of
               drawing
               new
               Benefits·
               'T
               is
               a
               Pleasure
               ,
               say
               they
               ,
               to
               oblige
               such
               a
               Man
               ,
               he
               has
               a
               sense
               of
               the
               Kindness
               one
               do
               him
               .
               Gratitude
               mounts
               us
               as
               it
               were
               above
               the
               Benefit
               receiv'd
               ,
               when
               't
               is
               prompt
               ,
               active
               and
               desirous
               to
               shew
               it self
               ;
               this
               is
               a
               fine
               and
               delicate
               Policy
               of
               an
               enlighten'd
               Self-love
               ,
               for
               avoiding
               the
               suspicion
               of
               Ingratitude
               ;
               because
               this
               Vice
               is
               a
               Mark
               of
               a
               sordid
               Baseness
               ,
               and
               as
               it
               were
               a
               forc'd
               Homage
               which
               we
               do
               to
               a
               Benefactor
               .
               Ingratitude
               tho'
               it
               think
               of
               him
               with
               great
               Uneasiness
               ,
               being
               oblig'd
               to
               confess
               whether
               we
               will
               or
               no
               ,
               that
               we
               are
               under
               his
               Dependance
               ,
               and
               owe
               him
               more
               than
               we
               wish
               we
               did
               .
               Moreover
               't
               is
               very
               natural
               to
               a
               Man
               to
               let
               People
               see
               ,
               by
               his
               Carriage
               towards
               a
               Benefactor
               ,
               that
               he
               deserves
               the
               Benefit
               .
               Lastly
               ,
               we
               are
               very
               glad
               to
               be
               deliver'd
               from
               the
               Remorse
               which
               attends
               Ingratitude
               ;
               which
               Remorse
               is
               more
               biteing
               ,
               and
               more
               natural
               than
               that
               which
               is
               consequent
               upon
               the
               Violation
               of
               Justice
               ;
               for
               tho'
               Injustice
               be
               repugnant
               to
               Reason
               ,
               as
               well
               as
               Ingratitude
               ,
               yet
               certainly
               't
               is
               more
               opposite
               to
               the
               Dictates
               of
               Self-love
               to
               be
               Ungrateful
               ,
               than
               Unjust
               ;
               and
               doubtless
               that
               Remorse
               is
               greatest
               which
               arises
               not
               only
               from
               Reason
               ,
               but
               also
               the
               
                 Love
                 of
                 our selves
              
               ,
               when
               its
               Laws
               have
               been
               transgressed
               .
            
             
             
               Sympathy
               ,
               which
               we
               observ'd
               to
               be
               the
               ●ourth
               Source
               of
               our
               Affections
               ,
               is
               Twofold
               ▪
               A
               Bodily
               Sympathy
               ,
               and
               a
               Sympathy
               of
               the
               Soul.
               The
               Cause
               of
               the
               former
               is
               to
               be
               search'd
               for
               in
               the
               Temperament
               ,
               that
               of
               the
               latter
               is
               to
               be
               sought
               among
               the
               secret
               Spring
               ,
               that
               actuate
               and
               move
               our
               Heart
               :
               And
               indeed
               't
               is
               certain
               ,
               that
               what
               we
               believe
               to
               be
               a
               Sympathy
               of
               Temperament
               ,
               proceeds
               sometimes
               from
               the
               hidden
               Principles
               of
               the
               Heart
               ▪
               For
               what
               reason
               ,
               pray
               ,
               do
               I
               hate
               such
               or
               such
               a
               Man
               at
               first
               sight
               ,
               tho'
               I
               have
               no
               Knowledge
               of
               him
               ?
               'T
               is
               because
               he
               resembles
               some
               Person
               ,
               that
               has
               offended
               me
               ,
               this
               Resemblance
               affects
               and
               strikes
               upon
               my
               Soul
               and
               excites
               an
               Idea
               of
               Hatred
               ,
               tho'
               I
               reflect
               not
               upon
               it
               .
               How
               come
               I
               ,
               on
               the
               contrary
               ,
               to
               love
               an
               unknown
               Person
               as
               soon
               as
               I
               see
               him
               ,
               without
               informing
               my self
               either
               of
               his
               Merit
               ,
               or
               unworthiness
               ?
               'T
               is
               because
               he
               has
               some
               Conformity
               or
               Likeness
               either
               to
               my self
               ,
               my
               Children
               ,
               Friends
               ,
               or
               in
               a
               word
               ,
               to
               some
               One
               that
               I
               have
               an
               Affection
               for
               ,
               and
               without
               my
               making
               any
               distinct
               Reflection
               ,
               awakens
               an
               Amour
               which
               laid
               dormant
               in
               my
               Heart
               .
               You
               see
               then
               how
               much
               Self-love
               is
               concern'd
               in
               these
               mysterious
               and
               hidden
               Inclinations
               ,
               which
               one
               of
               our
               Poets
               describes
               in
               this
               manner
               :
               
                 
                   Some
                   se●ret
                   Knots
                   ,
                   some
                   Sympathies
                   we
                   find
                   ,
                
                 
                   By
                   whose
                   agreeing
                   Tyes
                   Souls
                   are
                   Conjoyn'd
                   .
                
              
               
               But
               if
               after
               having
               spoken
               of
               Bodily
               Smypathies
               ,
               we
               would
               make
               an
               Induction
               of
               Spiritual
               Sympathies
               ,
               we
               should
               find
               ,
               that
               to
               love
               Men
               by
               Sympathy
               implies
               no
               more
               ,
               but
               to
               〈◊〉
               their
               Conformity
               ,
               and
               Likeness
               to
               〈◊〉
               :
               this
               is
               to
               enjoy
               the
               Pleasure
               of
               loving
               〈◊〉
               selves
               in
               their
               Person
               ;
               this
               charms
               the
               Heart
               ,
               that
               it
               can
               safely
               commend
               it self
               ,
               without
               offending
               against
               Modesty
               ;
               this
               Ad●●●●age
               Men
               obtain
               ,
               when
               they
               seem
               to
               have
               〈◊〉
               great
               Affection
               for
               certain
               Persons
               ,
               the
               Principle
               of
               which
               Love
               ,
               is
               because
               they
               res●mble
               '
               em
               .
               We
               don't
               only
               love
               those
               that
               are
               naturally
               like
               us
               ,
               but
               also
               those
               that
               have
               an
               artificial
               Resemblance
               of
               us
               ;
               and
               make
               it
               their
               Endeavour
               to
               be
               our
               Imitators
               .
               Cato
               ,
               as
               Proud
               and
               Austere
               as
               he
               was
               ,
               took
               it
               not
               amiss
               that
               Favonius
               imitated
               him
               :
               and
               perhaps
               the
               most
               stiff
               and
               uncomplaisant
               Man
               in
               the
               World
               is
               so
               weak
               and
               flexible
               ,
               as
               not
               to
               be
               quite
               out
               of
               Conceit
               with
               this
               indirect
               Method
               of
               flattering
               and
               caressing
               his
               Self-love
               .
               Not
               but
               a
               Man
               may
               indeed
               hate
               those
               who
               don
               't
               imitate
               him
               well
               :
               No
               person
               cares
               to
               be
               ridiculous
               ;
               't
               is
               more
               Eligible
               to
               be
               o●●●s
               .
               Thus
               we
               never
               like
               those
               Copies
               ,
               ●hose
               Ridiculousness
               reflects
               upon
               the
               Original
               .
            
             
               But
               if
               you
               'd
               know
               why
               one
               Gallant
               does
               ●o●
               love
               another
               ,
               or
               why
               one
               Learned
               Man
               〈◊〉
               not
               always
               just
               to
               another
               ;
               't
               is
               easy
               to
               give
               you
               an
               Answer
               :
               The
               reason
               is
               ,
               Because
               
               a
               Motive
               of
               Conformity
               does
               not
               countervail
               a
               Motive
               of
               Interest
               ,
               and
               the
               mutual
               Hatred
               of
               Rival●
               is
               proportionable
               to
               the
               Accomplishments
               which
               they
               discover
               in
               each
               other
               .
               The
               Heart
               ,
               as
               I
               said
               before
               ,
               considers
               the
               Profit
               ▪
               and
               not
               the
               Light
               ;
               and
               't
               is
               not
               Reason
               ,
               but
               the
               
                 Love
                 of
                 our selves
              
               ,
               that
               determines
               us
               in
               placing
               our
               Affections
               .
               Even
               our
               Love
               ●f
               a
               Vertuous
               Man
               is
               not
               to
               be
               excepted
               from
               this
               Rule
               ,
               who
               notwithstanding
               fails
               not
               to
               be
               belov'd
               even
               by
               those
               who
               are
               not
               like
               him
               ,
               for
               Vice
               is
               forc'd
               to
               pay
               Homage
               to
               ●his
               Vertue
               ;
               they
               esteem
               and
               respect
               him
               ▪
            
             
               
                 —
                 Qui
                 pectore
                 magno
              
               
                 Spemq
                 ,
                 metumque
                 domas
                 ,
                 vitio
                 sublimior
                 omni
                 ,
              
               
                 Exemptus
                 Fatis
                 ,
                 indignantemque
                 refellis
                 .
              
               
                 Fortunam
                 ,
                 dubio
                 quem
                 non
                 in
                 turbine
                 Rerum
              
               
                 Deprehendet
                 suprema
                 Dies
                 ,
                 sed
                 abire
                 paratum
              
               
                 At
                 plenum
                 Vita
                 ,
                 &c.
                 
              
               
                 Tu
                 ,
                 cujus
                 placido
                 posuere
                 in
                 pectore
                 sedem
              
               
                 Blandus
                 Honos
                 hilarisque
                 tamen
                 cum
                 pondere
                 Virta●
                 ,
              
               
                 Cui
                 nec
                 pigra
                 Quies
                 ,
                 nec
                 iniqua
                 Potentia
                 ,
                 nec
                 spes
              
               
                 ●mproba
                 ;
                 sed
                 medius
                 per
                 honesta
                 &
                 dulcia
                 limes
              
               
                 Incorrupte
                 fidem
                 ,
                 nullosque
                 experte
                 Tumultus
                 ,
              
               
                 Et
                 secrete
                 palam
                 qui
                 Digeris
                 Ordine
                 Vitam
                 ,
              
               
                 Idem
                 Auri
                 facilis
                 Contemptor
                 &
                 optimus
                 Idem
              
               
                 Condere
                 Divitias
                 ,
                 opibusque
                 immittere
                 Lucem
              
               
                 H●c
                 longum
                 florens
                 Animi
                 ,
                 morumque
                 juventa
              
               
                 ●acos
                 aequare
                 Senes
                 ,
                 &
                 vincere
                 praesta
                 .
              
               
                 Stat.
                 Lib.
                 
                   3.
                   
                   Sylvar
                
                 .
              
            
             
             
               Let
               Men
               examine
               themselves
               by
               this
               Portraiture
               ,
               and
               I
               'm
               sure
               they
               cannot
               choose
               but
               love
               the
               Original
               ;
               and
               upon
               what
               Principles
               can
               this
               Affection
               be
               founded
               ,
               which
               Men
               have
               naturally
               even
               for
               those
               Persons
               ,
               whom
               they
               are
               not
               careful
               to
               resemble
               .
            
             
               I
               answer
               ,
               that
               there
               be
               very
               few
               ,
               who
               have
               bid
               a
               final
               Renunciation
               and
               Adieu
               to
               Vertue
               ,
               and
               who
               don
               't
               think
               ,
               but
               that
               they
               shall
               be
               Vertuous
               one
               time
               or
               other
               ,
               tho'
               they
               are
               not
               so
               at
               present
               .
               I
               add
               ,
               that
               as
               Vice
               is
               essentially
               Odious
               ,
               so
               Vertue
               is
               essentially
               Amiable
               to
               Self-love
               :
               The
               reason
               is
               ,
               because
               Vice
               is
               a
               Sacrifice
               of
               other
               Men
               ,
               which
               we
               Offer
               upon
               our
               own
               Altars
               ;
               and
               Vertue
               is
               a
               Sacrifice
               of
               some
               Pleasure
               ,
               or
               ●●attering
               Profit
               ,
               which
               we
               O●fer
               to
               the
               Good
               of
               other
               Men.
               
            
             
               Moreover
               't
               is
               observable
               ,
               that
               the
               Objects
               which
               act
               upon
               our
               Soul
               ,
               have
               a
               twofold
               Relation
               to
               Self-love
               ,
               certain
               particular
               Correspondences
               which
               vigorously
               move
               and
               b●ass
               it
               ▪
               such
               is
               the
               Correspondence
               of
               Interest
               or
               reciprocal
               Friendship
               :
               For
               as
               this
               reason
               of
               ●oving
               regards
               us
               ,
               and
               none
               but
               us
               ,
               't
               is
               I
               ,
               that
               ●●d
               an
               Advantage
               in
               loving
               this
               Man
               ,
               and
               〈◊〉
               Me
               he
               loves
               ,
               and
               not
               another
               :
               No
               wonder
               then
               ,
               if
               this
               particular
               Agreement
               obliges
               me
               to
               have
               a
               particular
               Adherence
               and
               Application
               to
               him
               :
               But
               besides
               this
               ,
               there
               are
               cert●in
               general
               Relations
               ,
               which
               an
               Object
               may
               have
               to
               our
               Heart
               ;
               which
               happen
               ,
               either
               when
               any
               One
               does
               us
               a
               Kindness
               for
               the
               
               Good
               of
               the
               whole
               Society
               ,
               whereof
               we
               are
               Members
               ,
               or
               when
               we
               find
               our selves
               oblig'd
               by
               the
               general
               Inclination
               which
               a
               Man
               appears
               to
               have
               towards
               doing
               Good
               ,
               because
               't
               is
               possible
               we
               may
               some
               time
               or
               other
               be
               the
               Object
               of
               it
               ;
               or
               when
               being
               accustom'd
               to
               love
               one
               certain
               Beneficence
               ,
               which
               is
               profitable
               to
               us
               in
               particular
               ,
               we
               also
               come
               to
               love
               Beneficence
               in
               general
               ,
               and
               all
               those
               Persons
               to
               whom
               we
               apply
               its
               Idea
               :
               Only
               't
               is
               to
               be
               observ'd
               ,
               that
               as
               particular
               Agreements
               and
               Relations
               produce
               lively
               and
               vigorous
               Affections
               ;
               general
               Agreements
               ,
               as
               not
               concerning
               or
               interesting
               our
               Soul
               ,
               but
               at
               a
               Distance
               ,
               and
               a
               great
               way
               off
               ,
               excite
               only
               a
               frozen
               and
               languishing
               Friendship
               ,
               which
               partakes
               much
               more
               of
               the
               purity
               of
               Esteem
               than
               the
               Ardour
               of
               Affection
               .
               All
               the
               Vertues
               ,
               at
               least
               in
               this
               general
               manner
               ,
               favour
               and
               countenance
               Self-love
               .
               Your
               finest
               Descriptions
               of
               Vertue
               are
               grounded
               upon
               the
               secret
               Agreements
               and
               Correspondences
               they
               have
               to
               us
               ▪
               as
               may
               be
               seen
               from
               the
               Example
               of
               these
               fine
               Expressions
               ,
               in
               that
               Portraiture
               of
               Vertue
               ,
               which
               we
               just
               now
               observ'd
               .
               
                 
                   Cui
                   nec
                   pigra
                   Quies
                   nec
                   iniqua
                   Potentia
                   ,
                
                 
                   Nec
                   spes
                   improba
                   —
                
              
               These
               Lineaments
               of
               Vertue
               are
               Amiable
               ,
               because
               they
               flatter
               and
               caress
               Self-love
               :
               There
               be
               others
               which
               are
               rather
               productive
               
               of
               our
               Esteem
               ,
               than
               our
               Love
               ;
               because
               they
               are
               more
               Dis-interested
               :
               
                 
                   —
                   Qui
                   pectore
                   magno
                
                 
                   Spemque
                   metumque
                   domas
                   ,
                   vitio
                   sublimior
                   omni
                   .
                
              
               Vertue
               ,
               when
               it
               has
               not
               these
               delicate
               Agreements
               with
               Self-love
               ,
               is
               only
               Es●imable
               :
               But
               we
               render
               it
               more
               Amiable
               when
               we
               represent
               it
               as
               interesting
               our
               Heart
               .
            
             
               How
               should
               we
               choose
               but
               be
               in
               Love
               with
               Clemency
               ;
               't
               is
               very
               ready
               to
               pardon
               our
               Offences
               :
               Liberality
               ,
               to
               do
               us
               good
               ,
               Beggar
               's
               it self
               :
               Humility
               never
               controuls
               ,
               but
               submissively
               yields
               to
               our
               pretensions
               Temperance
               respects
               our
               Honour
               ,
               and
               not
               our
               Pleasure
               :
               Justice
               defends
               our
               Rights
               ,
               and
               renders
               us
               our
               Due
               :
               Fortitude
               protects
               ;
               Prudence
               conducts
               ;
               Moderation
               spares
               us
               ;
               Charity
               does
               good
               to
               us
               &c.
               
            
             
               You
               'll
               say
               perhaps
               ,
               what
               do
               these
               Vertues
               signify
               to
               me
               ,
               they
               do
               me
               no
               Good
               ?
               It
               may
               be
               they
               don't
               Benefit
               you
               at
               present
               ,
               but
               were
               you
               under
               other
               Circumstances
               ,
               they
               might
               do
               you
               a
               Kindness
               :
               Th●
               suppose
               a
               Disposition
               of
               doing
               you
               Good
               ,
               when
               an
               Opportunity
               is
               offer'd
               ;
               have
               you
               not
               experienced
               ,
               that
               tho'
               you
               never
               expect
               the
               Succour
               or
               Protection
               of
               a
               Rich
               Man
               ,
               yet
               you
               can't
               avoid
               having
               a
               secret
               Consideration
               and
               Respect
               for
               him
               ;
               which
               proceeds
               ,
               not
               from
               your
               Mind
               ,
               for
               that
               often
               despises
               the
               personal
               Qualities
               of
               such
               a
               Man
               ,
               but
               arises
               
               from
               the
               
                 Love
                 of
                 our selves
              
               ,
               which
               respects
               in
               him
               even
               the
               simple
               Power
               of
               doing
               you
               a
               Kindness
               .
            
             
               But
               if
               Self-love
               makes
               you
               have
               a
               Veneration
               and
               Esteem
               for
               a
               Person
               ,
               whom
               you
               are
               assur'd
               you
               shall
               never
               be
               the
               better
               for
               ,
               meerly
               by
               considering
               in
               him
               the
               bare
               Power
               of
               doing
               you
               a
               good
               Turn
               ,
               is
               it
               at
               all
               to
               be
               wonder'd
               at
               ,
               that
               this
               same
               Principle
               causes
               you
               to
               love
               One
               ,
               who
               by
               his
               Vertue
               is
               dispos'd
               to
               be
               Beneficent
               to
               you
               ,
               tho'
               you
               very
               well
               know
               that
               he
               cannot
               actually
               exert
               this
               Inclination
               ?
            
             
               Say
               we
               then
               ,
               that
               the
               Heart
               has
               its
               Abstractions
               as
               well
               as
               the
               Mind
               ;
               and
               as
               this
               knows
               how
               to
               define
               Good
               in
               general
               ,
               tho'
               ●t
               can
               draw
               more
               to
               the
               Life
               in
               our
               Imagination
               any
               particular
               Good
               :
               So
               the
               Heart
               loves
               these
               general
               Conformities
               and
               Agreements
               of
               Objects
               to
               it self
               ,
               tho'
               particular
               ones
               do
               infinitely
               more
               affect
               and
               touch
               it
               ;
               and
               it
               cannot
               but
               think
               well
               of
               a
               Vertuous
               Man
               ,
               by
               reason
               of
               these
               delicate
               Relations
               ,
               Vertue
               has
               to
               Self-love
               .
               This
               is
               beyond
               all
               doubt
               ,
               because
               your
               Love
               of
               the
               Vertues
               increases
               proportionably
               to
               their
               Relation
               and
               Agreement
               to
               you
               .
               We
               have
               naturally
               a
               better
               Opinion
               of
               Clemency
               ,
               than
               Severity
               ;
               of
               Liberality
               ,
               than
               Oeconomy
               and
               Thriftyness
               ;
               tho'
               they
               all
               equally
               partake
               of
               the
               Nature
               of
               Vertue
               ;
               which
               can
               be
               for
               no
               other
               reason
               ,
               but
               because
               our
               Affection
               is
               
               not
               altogether
               Dis-interested
               ,
               and
               we
               love
               in
               it
               the
               secret
               Relations
               it
               has
               to
               our selves
               .
            
             
               But
               the
               Vicious
               and
               Exorbitant
               are
               not
               to
               be
               exempted
               from
               the
               Number
               of
               those
               ,
               who
               are
               thus
               enamour'd
               with
               the
               Beauty
               of
               Vertue
               .
               On
               the
               contrary
               't
               is
               certain
               ,
               that
               ●p●n
               the
               very
               Account
               of
               their
               being
               Vicious
               ,
               they
               are
               oblig'd
               to
               have
               a
               greater
               Affection
               and
               Opinion
               of
               Vertue
               .
               Humility
               levels
               ,
               and
               smooths
               the
               Way
               for
               Pride
               ;
               and
               therefore
               't
               is
               lov'd
               by
               an
               haughty
               Spirit
               :
               Liberality
               is
               diffusive
               ,
               and
               free
               in
               Giving
               ;
               and
               therefore
               can't
               displease
               an
               Interested
               Person
               :
               Temperance
               does
               not
               rob
               you
               of
               your
               Pleasures
               ,
               and
               therefore
               must
               needs
               be
               agreeable
               to
               a
               Voluptuary
               ,
               who
               would
               not
               willingly
               have
               either
               Rival
               or
               Combatant
               .
               Could
               one
               think
               ,
               that
               the
               Affection
               ,
               which
               Worldlings
               ▪
               testify
               themselves
               to
               have
               for
               Vertuous
               Persons
               ,
               should
               spring
               from
               so
               ●thy
               a
               Source
               ;
               and
               shall
               I
               make
               bold
               to
               advance
               this
               Paradox
               ,
               That
               our
               own
               Vices
               are
               often
               the
               Causes
               of
               our
               loving
               other
               Men's
               Vertues
               :
               Nay
               more
               than
               that
               ,
               I
               dare
               say
               ,
               That
               Self-love
               bears
               no
               small
               Part
               in
               the
               most
               pure
               Sentiments
               ,
               which
               Religion
               and
               Morality
               give
               us
               of
               God.
               
                 Divine
                 Love
              
               is
               commonly
               distinguish'd
               into
               three
               Species
               ,
               A
               Love
               of
               Interest
               ,
               a
               Love
               of
               Gratitude
               ,
               and
               a
               Love
               of
               pure
               Friendship
               .
               Love
               of
               Interest
               ,
               according
               to
               the
               Vulgar
               Acceptation
               ,
               falls
               in
               with
               Self-love
               ▪
               Love
               of
               Gratitude
               ,
               
               as
               we
               before
               observ'd
               ,
               is
               deriv'd
               from
               the
               same
               Source
               with
               that
               of
               Interest
               ;
               Love
               of
               pure
               Friendship
               seems
               to
               rise
               independently
               from
               all
               Interest
               and
               Self-love
               ;
               yet
               if
               you
               look
               narrowly
               into
               the
               Matter
               ,
               you
               'll
               find
               ,
               that
               it
               has
               in
               the
               Bottom
               the
               very
               same
               Principle
               :
               For
               first
               ,
               't
               is
               observable
               ,
               that
               Love
               of
               pure
               Friendship
               ,
               rises
               not
               all
               at
               once
               in
               the
               Heart
               of
               a
               Man
               ,
               whom
               we
               instruct
               in
               points
               of
               Religion
               .
               The
               first
               ●tep
               to
               Sanctification
               is
               a
               Detachment
               ,
               and
               ●nhampering
               from
               the
               World
               ;
               the
               Second
               is
               ,
               to
               love
               God
               with
               a
               Love
               of
               Interest
               ,
               by
               giving
               up
               our selves
               wholly
               to
               Him
               ,
               because
               we
               consider
               him
               as
               the
               
                 Soveraign
                 Good
              
               ;
               the
               Third
               is
               to
               have
               a
               due
               Acknowledgment
               and
               Gratitude
               for
               his
               Benefits
               ;
               the
               Last
               is
               ●o
               love
               his
               intrinsick
               Perfections
               ?
               'T
               is
               certain
               ,
               that
               the
               first
               of
               these
               Sentiments
               disposes
               and
               makes
               way
               for
               the
               Second
               ,
               the
               Second
               for
               the
               Third
               ,
               and
               the
               Third
               for
               Fourth
               .
               We
               can't
               throughly
               consider
               ,
               what
               a
               great
               Unhappiness
               and
               Misery
               it
               is
               ,
               to
               abandon
               and
               forsake
               God
               ,
               without
               desiring
               his
               Communion
               ,
               by
               Motives
               taken
               from
               our
               Interest
               .
               We
               can't
               love
               God
               as
               the
               Principle
               of
               our
               Joy
               and
               Felicity
               ,
               without
               a
               grateful
               Acknowledgment
               of
               Benefits
               receiv'd
               at
               his
               Hands
               .
               'T
               is
               natural
               ,
               and
               even
               necessary
               ,
               that
               he
               who
               loves
               God
               as
               the
               
                 Supream
                 Good
              
               ,
               and
               as
               his
               great
               and
               eternal
               Benefactour
               ,
               should
               attend
               with
               Complacency
               and
               Delight
               
               to
               the
               Consideration
               of
               his
               adorable
               Perfections
               ;
               that
               this
               Meditation
               should
               excite
               in
               him
               Joy
               and
               Satisfaction
               ,
               and
               so
               bring
               him
               to
               love
               God
               in
               the
               View
               of
               his
               Excellencies
               and
               Vertues
               .
               Now
               all
               the
               previous
               Dispositions
               to
               this
               last
               Affection
               ,
               which
               is
               the
               Noblest
               of
               all
               ,
               being
               taken
               from
               Self-love
               ,
               it
               follows
               ,
               that
               neither
               the
               pure
               Friendship
               ,
               which
               is
               conversant
               about
               God
               ,
               does
               ●se
               independently
               from
               it
               .
            
             
               Also
               Experience
               teaches
               us
               ,
               that
               among
               the
               Vertues
               of
               God
               we
               particularly
               love
               those
               ,
               which
               have
               the
               nearest
               Agreement
               and
               Affinity
               to
               us
               .
               We
               love
               his
               Clemency
               more
               than
               his
               Justice
               ;
               his
               Goodness
               than
               his
               Jealousy
               ;
               his
               Beneficence
               ,
               than
               his
               ●mensity
               ,
               &c.
               
               Of
               which
               there
               can
               ●o
               other
               reason
               be
               given
               ,
               but
               that
               even
               this
               pure
               Friendship
               ,
               which
               seems
               to
               have
               for
               ●ts
               proper
               Object
               the
               Divine
               Perfections
               ,
               derives
               its
               principal
               Force
               from
               the
               Relation
               of
               these
               Perfections
               to
               
                 Our
                 Sel●es
              
               .
               Were
               there
               any
               entirely
               pure
               Friendship
               towards
               God
               in
               our
               Heart
               ,
               wholly
               ●empt
               from
               the
               Commerce
               of
               Self-love
               ,
               it
               would
               necessarily
               spring
               from
               
                 Known
                 Perfection
              
               and
               Excellency
               ,
               and
               not
               from
               our
               own
               Affections
               .
               As
               Self-love
               would
               not
               produce
               ,
               so
               neither
               could
               it
               destroy
               this
               Friendship
               .
               Yet
               the
               Devils
               know
               the
               Perfections
               of
               God
               without
               loving
               Him
               ;
               and
               Men
               before
               their
               Conversion
               know
               the
               Vertues
               of
               God
               ,
               tho'
               
               it
               can't
               be
               said
               that
               they
               have
               for
               him
               ,
               in
               that
               reprobate
               State
               ,
               the
               Affection
               which
               we
               term
               pure
               Friendship
               ;
               and
               consequently
               there
               must
               be
               some
               other
               Motives
               of
               this
               Love
               ,
               besides
               
                 Known
                 Perfection
              
               ;
               if
               Light
               be
               not
               sufficient
               to
               kindle
               it
               ,
               it
               must
               rise
               from
               the
               Flame
               of
               some
               Affection
               of
               our
               Heart
               ;
               since
               Affections
               and
               Knowledge
               are
               the
               whole
               Contents
               of
               our
               Soul.
               Perhaps
               you
               'll
               say
               ,
               that
               in
               order
               to
               capacitate
               a
               Soul
               for
               conceiving
               this
               Love
               of
               pure
               Friendship
               ,
               't
               is
               not
               requisite
               that
               Self-love
               should
               directly
               produce
               it
               ,
               but
               only
               that
               it
               may
               not
               oppose
               and
               hinder
               it
               :
               But
               I
               say
               ,
               if
               
                 Pure
                 Friendship
              
               arises
               from
               
                 Known
                 Perfection
              
               ,
               and
               nothing
               else
               be
               required
               to
               produce
               it
               ,
               the
               Opposition
               of
               Self-love
               is
               insignificant
               ;
               and
               as
               the
               Love
               of
               our selves
               can't
               derobe
               God
               of
               these
               Perfections
               ,
               nor
               hinder
               our
               Soul
               from
               knowing
               'em
               ,
               so
               neither
               can
               it
               obstruct
               the
               Birth
               of
               this
               pure
               Affection
               .
            
             
               Whilst
               we
               consider
               God
               as
               a
               Judge
               ,
               as
               a
               terrible
               Executioner
               of
               Vengeance
               ,
               and
               as
               standing
               ready
               with
               a
               Thunderbolt
               in
               his
               Hand
               ,
               we
               may
               indeed
               admire
               his
               infinite
               and
               adorable
               Excellencies
               ,
               but
               can't
               conceive
               an
               Affection
               for
               Him.
               And
               't
               is
               very
               certain
               ,
               that
               could
               we
               but
               any
               ways
               Evade
               even
               this
               Admiration
               of
               God
               ,
               we
               should
               be
               very
               cautious
               in
               applauding
               him
               with
               it
               ,
               for
               in
               this
               State
               we
               regard
               him
               as
               our
               Enemy
               ,
               &
               render
               to
               him
               no
               more
               but
               what
               we
               needs
               
               must
               .
               And
               whence
               can
               this
               Necessity
               of
               admiring
               God
               proceed
               ,
               unless
               it
               spontaneously
               arise
               from
               
                 Known
                 Perfection
              
               ?
               If
               then
               we
               conceive
               pure
               Friendship
               to
               have
               precisely
               the
               same
               Source
               with
               Admiration
               ,
               that
               is
               to
               say
               ,
               if
               we
               conceive
               it
               to
               have
               no
               other
               Origine
               but
               
                 Known
                 Perfection
              
               ,
               we
               may
               safely
               conclude
               that
               pure
               Friendship
               will
               arise
               in
               our
               Soul
               ,
               beyond
               all
               Possibility
               of
               any
               ●mpediment
               from
               Self-love
               ,
               as
               well
               as
               Admiration
               .
            
             
               T
               will
               be
               to
               no
               purpose
               to
               make
               a
               wild
               and
               indefinite
               Answer
               ,
               that
               't
               is
               the
               Corruption
               of
               our
               Heart
               ,
               which
               renders
               us
               uncapable
               of
               loving
               God
               purely
               for
               his
               own
               sake
               ,
               and
               his
               intrinsick
               Perfections
               ,
               whilst
               we
               suppose
               him
               not
               to
               love
               us
               .
               This
               is
               to
               run
               into
               a
               Labyrinth
               of
               Generalities
               ,
               for
               avoiding
               the
               distinct
               Ideas
               of
               Things
               .
               For
               our
               Corruption
               does
               not
               hinder
               the
               Admiration
               of
               our
               Soul
               ,
               it
               being
               certain
               that
               the
               Devils
               ,
               who
               far
               exceed
               us
               in
               Wickedness
               ,
               admire
               God
               ,
               tho'
               they
               are
               at
               the
               same
               time
               conscious
               of
               his
               being
               the
               Object
               of
               their
               Hatred
               and
               Aversion
               ;
               so
               neither
               can
               this
               Corruption
               hinder
               pure
               Friendship
               ,
               if
               that
               ,
               as
               well
               as
               Admiration
               ,
               derives
               its
               Birth
               from
               Known
               Perfection
               .
            
             
               Nothing
               will
               better
               confirm
               this
               Truth
               ,
               than
               by
               seeing
               what
               's
               the
               Use
               of
               Faith
               in
               Religion
               .
               So
               long
               as
               Men
               live
               in
               a
               State
               of
               Ignorance
               ,
               which
               makes
               'em
               imagine
               that
               God
               looks
               upon
               'em
               with
               Indifferency
               and
               Disregard
               ,
               they
               in
               like
               manner
               seem
               to
               have
               
               but
               indifferent
               Sentiments
               of
               the
               Deity
               ,
               such
               were
               the
               
                 Pagan
                 Philosophers
              
               .
               Whilst
               Men
               think
               they
               are
               the
               Object
               of
               God's
               Hatred
               ,
               they
               detest
               and
               abhor
               the
               Divinity
               .
               The
               Romans
               ,
               who
               had
               already
               kindled
               the
               Fire
               of
               their
               Sacrifices
               ,
               to
               give
               Thanks
               to
               the
               Gods
               ,
               at
               the
               false
               Report
               of
               the
               Recovery
               of
               Germanicus
               ,
               run
               into
               their
               Temples
               with
               Fury
               and
               Rage
               ;
               when
               they
               hear
               the
               too
               true
               News
               of
               his
               Death
               ,
               they
               drag
               their
               Images
               in
               the
               Dirt
               ,
               throw
               'em
               into
               Tiber
               ,
               and
               signalize
               their
               Grief
               by
               a
               Specimen
               of
               Impiety
               .
               All
               Men
               seem
               to
               have
               the
               same
               inward
               Disposition
               which
               the
               Romans
               outwardly
               shew'd
               ,
               and
               the
               Violence
               which
               they
               ●s'd
               to
               the
               Images
               ,
               is
               an
               Expression
               of
               what
               Man
               would
               be
               willing
               to
               execute
               upon
               God
               ,
               when
               he
               thinks
               him
               his
               Antagonist
               and
               Enemy
               .
            
             
               No
               sooner
               does
               the
               Gospel
               resound
               in
               the
               World
               for
               the
               Consolation
               of
               Men
               ;
               but
               ,
               as
               the
               Testimoines
               of
               the
               Divine
               Love
               to
               Mankind
               are
               every
               where
               manifested
               ,
               so
               likewise
               Men's
               ardent
               Love
               of
               God
               becomes
               universally
               Conspicuous
               ,
               Faith
               ,
               which
               assures
               us
               of
               this
               immense
               Charity
               of
               God
               ,
               is
               there
               look'd
               upon
               as
               the
               Key
               of
               our
               Heart
               ,
               and
               the
               first
               Degree
               of
               our
               Sanctification
               ;
               to
               this
               the
               Scripture
               attributes
               our
               Salvation
               .
               When
               Faith
               has
               throughly
               perswaded
               us
               that
               we
               are
               the
               Objects
               of
               God's
               Love
               ,
               we
               are
               sufficiently
               dispos'd
               to
               affect
               and
               love
               Him.
               
            
             
             
               But
               as
               our
               Affections
               essentially
               spring
               from
               Self-love
               ,
               our
               Hatred
               and
               Aversions
               proceed
               from
               the
               same
               Original
               .
               We
               hate
               Men
               by
               Interest
               ,
               when
               they
               are
               our
               Competitors
               in
               the
               Pursuit
               of
               Temporal
               Goods
               .
               We
               hate
               one
               that
               is
               Intemperate
               ,
               because
               he
               'd
               rob
               us
               of
               our
               Pleasures
               ;
               we
               can't
               endure
               an
               Ambitious
               Man
               ,
               because
               he
               takes
               the
               upper-hand
               of
               us
               in
               Preferment
               and
               Honour
               ;
               nor
               can
               we
               love
               a
               Proud
               Man
               ,
               because
               〈◊〉
               contemns
               and
               tramples
               us
               under
               Feet
               ;
               nor
               a
               Miser
               ,
               because
               he
               hoards
               up
               the
               Riches
               that
               might
               possibly
               come
               to
               us
               ;
               nor
               an
               Unjust
               Man
               ,
               because
               he
               oppresses
               us
               .
               We
               don't
               only
               hate
               those
               who
               actually
               prejudice
               and
               injure
               us
               ,
               but
               even
               those
               that
               have
               an
               Inclination
               to
               hurt
               us
               ,
               tho'
               they
               want
               fit
               Occasions
               ,
               or
               some
               Impediment
               hinder
               'em
               from
               exerting
               their
               Malice
               .
               Our
               Hatred
               reacheth
               as
               far
               as
               a
               Man's
               Power
               of
               doing
               us
               an
               Injury
               :
               For
               which
               reason
               Power
               and
               Authority
               are
               many
               times
               the
               Incentives
               of
               Aversation
               and
               Ill-will
               ;
               and
               as
               there
               are
               few
               Persons
               in
               the
               World
               but
               meet
               with
               some
               who
               either
               actually
               do
               'em
               a
               Mischief
               ,
               or
               would
               at
               least
               ,
               if
               it
               laid
               in
               their
               Power
               ,
               or
               were
               it
               for
               their
               Interest
               ;
               it
               must
               be
               own'd
               ,
               that
               secret
               Motives
               of
               Hatred
               do
               perpetually
               enter
               in
               our
               Heart
               ,
               and
               that
               nothing
               is
               more
               dangerous
               than
               the
               Temptations
               to
               which
               we
               are
               expos'd
               on
               this
               Account
               .
               Indeed
               we
               are
               oftentimes
               Enemies
               to
               one
               another
               
               when
               we
               are
               ignorant
               of
               it
               .
               We
               many
               times
               both
               love
               and
               hate
               the
               same
               Person
               ,
               because
               Self-love
               considers
               him
               under
               different
               Respects
               :
               And
               it
               happens
               that
               we
               really
               hate
               those
               ,
               whom
               we
               think
               to
               be
               the
               Objects
               of
               our
               best
               Affection
               :
               and
               sometimes
               those
               ,
               whom
               we
               have
               all
               the
               reason
               imaginable
               to
               love
               and
               esteem
               ;
               which
               appears
               from
               this
               ,
               That
               in
               all
               their
               Disgraces
               and
               Misfortunes
               ,
               there
               's
               something
               that
               does
               not
               wholly
               displease
               us
               .
               This
               unjust
               and
               unnatural
               Sentiment
               which
               the
               Vail
               of
               Pride
               hides
               from
               our
               Eyes
               ,
               proceeds
               from
               these
               two
               Principles
               :
               Namely
               ,
               That
               we
               Our selves
               are
               not
               the
               Objects
               of
               this
               Disgrace
               ,
               (
               which
               is
               a
               Reflection
               that
               Self-love
               instantly
               makes
               )
               and
               that
               we
               see
               a
               Man
               degraded
               and
               pull'd
               down
               ,
               who
               in
               regard
               of
               his
               being
               a
               Man
               ,
               can't
               fail
               to
               rival
               us
               upon
               some
               Account
               or
               other
               ;
               a
               Sentiment
               ,
               which
               is
               chang'd
               into
               Compassion
               ,
               when
               either
               Death
               ,
               or
               some
               irrecoverable
               Adversity
               ,
               finally
               exempts
               him
               from
               the
               Number
               of
               those
               ,
               who
               pretend
               and
               aim
               at
               the
               Goods
               ,
               which
               are
               the
               Objects
               of
               our
               own
               Desire
               .
            
             
               But
               Hatred
               is
               a
               turbulent
               Passion
               ,
               which
               puts
               the
               whole
               Body
               into
               a
               violent
               Commotion
               ,
               and
               all
               whose
               Effects
               are
               so
               sensible
               and
               obvious
               ,
               that
               't
               is
               the
               most
               faithful
               Mirrour
               for
               discerning
               the
               Degree
               of
               Vehemence
               which
               attends
               all
               our
               other
               Affections
               .
               If
               you
               would
               know
               how
               much
               you
               love
               Vain-Gl●ry
               ,
               
               it
               may
               be
               your
               Heart
               gives
               you
               a
               false
               Intimation
               ;
               do
               but
               only
               consider
               the
               Violence
               of
               the
               Hatred
               ,
               which
               you
               conceive
               at
               One
               ,
               that
               has
               offended
               you
               in
               point
               of
               Honour
               ;
               this
               is
               the
               just
               Degree
               and
               Measure
               of
               it
               ;
               this
               Mirrour
               is
               your
               safest
               Guide
               for
               discovering
               and
               fathoming
               the
               Bottome
               of
               your
               Heart
               .
            
             
               We
               hate
               by
               Interest
               ,
               Persons
               ,
               Things
               ,
               and
               Words
               .
               If
               seeing
               an
               Abyss
               under
               our
               Feet
               ,
               we
               are
               put
               into
               Horrour
               and
               Consternation
               ,
               't
               is
               the
               Image
               of
               our
               Destruction
               appearing
               before
               us
               ,
               that
               causes
               this
               trembling
               Motion
               ;
               and
               Reason
               is
               not
               so
               strong
               and
               prevalent
               as
               to
               correct
               and
               allay
               that
               Fear
               ,
               which
               a
               too
               lively
               Idea
               of
               our
               own
               Destruction
               exhibits
               to
               our
               Conceit
               .
               Many
               People
               can't
               forbear
               swooning
               when
               they
               see
               the
               shedding
               of
               Man's
               Blood
               :
               this
               proceeds
               not
               so
               much
               from
               a
               weakness
               of
               Temperament
               ,
               as
               an
               infirmity
               of
               the
               Heart
               .
               Whatsoever
               represents
               to
               'em
               the
               Ruines
               of
               Humane
               Nature
               ,
               threatens
               their
               Self-love
               ;
               and
               that
               which
               imbues
               the
               Fancy
               with
               Blood
               ,
               draws
               a
               livel●
               Picture
               of
               Death
               in
               the
               Soul
               ,
               and
               conducts
               it
               to
               that
               inward
               Recess
               by
               meer
               ●nt
               of
               Conceit
               ,
               where
               Reflection
               shuts
               the
               Doors
               against
               it
               .
            
          
           
             
             
               CHAP.
               IX
               .
               
                 Where
                 we
                 consider
                 the
                 most
                 general
                 Inclinations
                 of
              
               Self-love
               ;
               
                 and
                 in
                 the
                 first
                 place
                 the
                 Desire
                 of
                 Happiness
                 .
              
            
             
               THe
               first
               Inclination
               of
               Self-love
               ,
               is
               a
               Desire
               to
               be
               Happy
               ▪
               and
               I
               believe
               ,
               that
               in
               the
               Main
               ,
               these
               two
               Expressions
               do
               but
               signify
               the
               same
               Thing
               under
               different
               Ideas
               .
               For
               what
               else
               is
               it
               to
               love
               One-self
               ,
               but
               to
               desire
               Happiness
               ,
               and
               to
               desire
               Happiness
               ,
               but
               to
               love
               One-self
               ?
               Truly
               he
               must
               be
               a
               very
               nice
               Subtiliser
               ,
               and
               Mincer
               of
               Things
               that
               can
               find
               any
               Difference
               .
               As
               therefore
               the
               Desire
               of
               Happiness
               can't
               be
               too
               Great
               ,
               and
               it
               has
               always
               been
               reckon'd
               a
               Crime
               t●
               pursue
               a
               false
               ,
               and
               not
               ardently
               to
               affect
               a
               real
               Felicity
               ;
               it
               follows
               that
               we
               are
               not
               to
               be
               blam'd
               for
               loving
               our selves
               to
               Excess
               ,
               but
               for
               taking
               a
               wrong
               Method
               in
               exerting
               this
               Love.
               
            
             
               All
               Men
               most
               certainly
               agree
               in
               the
               general
               Idea
               ,
               Desire
               ,
               and
               Sentiment
               of
               Happiness
               .
            
             
               The
               Diversity
               of
               Philosophers
               Opinions
               ,
               touching
               the
               Nature
               of
               Happiness
               ,
               is
               not
               really
               so
               Great
               as
               at
               first
               it
               seems
               to
               be
               .
               All
               their
               Sentiments
               are
               reduc'd
               to
               
               Epicurus's
               ,
               who
               plac'd
               the
               Essence
               of
               Beatitude
               in
               Pleasure
               ;
               which
               will
               appear
               very
               reasonable
               ,
               
               provided
               you
               separate
               pure
               ,
               noble
               ,
               durable
               ,
               ●ertain
               Pleasure
               from
               sensual
               ,
               which
               has
               quite
               opposite
               Characters
               ;
               and
               you
               distingui●h
               betwixt
               Happiness
               and
               its
               Foundations
               ,
               ●hich
               Men
               have
               been
               pleas'd
               to
               confound
               t●gether
               ,
               that
               they
               might
               cavil
               and
               contra●ict
               one
               another
               ,
               meerly
               thro'
               a
               mistake
               in
               the
               Notion
               of
               Happiness
               :
               For
               Boetius
               defines
               Happiness
               ,
               
                 The
                 Absence
                 of
                 all
                 Evils
                 ,
                 ●nd
                 the
                 Possession
                 of
                 all
                 Goods
                 :
              
               You
               must
               observe
               that
               his
               Design
               was
               to
               define
               a
               perfect
               and
               compleat
               ,
               not
               a
               defective
               and
               imperfect
               Happiness
               ;
               and
               yet
               this
               is
               to
               define
               Happiness
               by
               its
               Foundations
               .
               The
               Absence
               of
               Evils
               i●
               necessary
               indeed
               to
               keep
               us
               from
               being
               miserable
               ,
               but
               does
               not
               render
               us
               happy
               .
               The
               Possession
               of
               Goods
               is
               the
               Foundation
               of
               our
               Happiness
               ,
               but
               not
               Happiness
               it self
               ;
               for
               what
               would
               it
               signify
               to
               have
               'em
               in
               our
               Power
               ,
               if
               we
               have
               not
               the
               Perception
               and
               Fruition
               of
               '
               em
               ?
               That
               Fool
               of
               Ath●ns
               ,
               who
               thought
               that
               all
               the
               Ships
               which
               arriv'd
               to
               〈◊〉
               belong'd
               to
               him
               ,
               tasted
               the
               Happiness
               〈◊〉
               Riches
               without
               possessing
               'em
               ;
               and
               it
               may
               〈◊〉
               the
               reall
               Owners
               of
               these
               Vessel●
               poss●s●d
               'em
               without
               any
               Fruition
               or
               Pleasure
               ,
               ●eing
               intoxicated
               with
               their
               insatiable
               A●rice
               ,
               or
               afflicted
               with
               Disquietudes
               ▪
               which
               infallibly
               attend
               the
               Possession
               of
               Temporal
               Goods
               :
               Wherefore
               't
               is
               not
               the
               Possession
               ,
               generally
               speaking
               ,
               but
               the
               Sentiment
               and
               Fruition
               of
               the
               Goods
               ,
               we
               are
               possess'd
               of
               ,
               that
               constitutes
               our
               Happiness
               .
            
             
             
               So
               when
               Aristotle
               places
               Happiness
               in
               the
               Knowledge
               and
               Love
               of
               the
               
                 Supream
                 Good
              
               ,
               its
               plain
               that
               his
               Intention
               was
               to
               define
               Happiness
               by
               its
               Foundations
               ,
               otherwise
               he
               would
               be
               under
               a
               gross
               Mistake
               ;
               for
               if
               you
               separate
               Pleasure
               from
               this
               Knowledge
               and
               Love
               ,
               you
               'd
               find
               that
               something
               more
               would
               be
               requir'd
               to
               make
               you
               happy
               :
               And
               on
               the
               other
               Hand
               ,
               if
               you
               suppose
               a
               lively
               and
               durable
               Pain
               to
               be
               conjoyn'd
               with
               this
               Knowledge
               and
               Love
               ,
               you
               'd
               see
               that
               we
               should
               certainly
               be
               Miserable
               .
            
             
               The
               Stoicks
               ,
               who
               thought
               Happiness
               consisted
               in
               Wisdom
               ,
               were
               not
               so
               senseless
               as
               to
               imagine
               ,
               that
               the
               Satisfaction
               ,
               wherewith
               this
               Wisdom
               inspir'd
               'em
               ,
               was
               to
               be
               separated
               from
               the
               Idea
               of
               Happiness
               :
               Their
               Joy
               proceeded
               from
               the
               Drunkenness
               ,
               and
               Infatuation
               of
               their
               Soul
               ,
               which
               applauded
               it self
               at
               a
               Fictitious
               Constancy
               .
               
                 
                   Felix
                   ,
                   qui
                   potuit
                   rerum
                   cognoscere
                   Causas
                   ,
                
                 
                   Atque
                   Metus
                   omnes
                   &
                   inexorabile
                   Fatum
                
                 
                   Subjecit
                   Pedibus
                   ,
                   strepitumque
                   Acherontis
                   avari
                   .
                
              
               All
               Men
               in
               general
               are
               necessarily
               agreed
               in
               this
               Principle
               ,
               and
               I
               wonder
               the
               Schools
               should
               set
               'em
               at
               Variance
               about
               it
               .
               The
               Covetous
               Man
               feeds
               himself
               meerly
               with
               Hopes
               of
               enjoying
               his
               Riches
               ,
               and
               of
               tasting
               the
               Pleasure
               of
               possessing
               'em
               :
               Indeed
               he
               never
               truly
               enjoys
               his
               Wealth
               ,
               but
               't
               is
               his
               Delight
               to
               hoard
               it
               up
               ,
               and
               that
               's
               his
               whole
               
               Fruition
               .
               The
               Ambitious
               Man's
               aim
               ,
               in
               seeking
               after
               Dignities
               ,
               is
               to
               be
               rais'd
               in
               the
               World
               above
               the
               Level
               of
               his
               Brethren
               ▪
               And
               the
               Revengeful
               would
               never
               make
               any
               Retaliation
               ,
               did
               he
               not
               hope
               to
               find
               Satisfaction
               in
               Vengeance
               .
            
             
               This
               true
               Maxim
               is
               not
               opposite
               to
               the
               Religion
               ,
               and
               Morality
               of
               Jesus
               Christ
               ;
               for
               he
               says
               ,
               that
               he
               did
               not
               come
               to
               destroy
               ,
               but
               to
               perfect
               Nature
               .
               He
               does
               not
               oblige
               us
               to
               renounce
               the
               Love
               of
               Pleasure
               ,
               but
               proposes
               to
               us
               more
               pure
               ,
               more
               noble
               ,
               more
               spiritual
               ,
               more
               certain
               ,
               and
               more
               lasting
               Pleasures
               ,
               than
               those
               which
               the
               World
               promises
               :
               And
               he
               defines
               Happiness
               by
               its
               Sources
               ;
               
                 This
                 is
                 Life
                 eternal
                 ,
                 to
                 know
                 Thee
                 ,
                 the
                 only
                 true
                 God
                 ,
                 and
                 Jesus
                 Christ
                 ,
                 whom
                 thou
                 hast
                 sent
                 .
              
               And
               he
               very
               well
               knows
               ,
               that
               Happiness
               essentially
               consists
               in
               Joy
               ,
               and
               unspeakable
               Pleasures
               :
               For
               't
               is
               a
               Feast
               ,
               new
               Wine
               ,
               a
               River
               of
               Delights
               ,
               Torrents
               of
               Peace
               and
               Joy
               ,
               &c.
               which
               Expressions
               ,
               under
               the
               Emblem
               of
               temporal
               Pleasures
               ,
               inform
               us
               of
               the
               eternal
               Pleasures
               of
               Paradise
               .
            
             
               Men's
               Idea
               of
               Happiness
               ,
               assuredly
               proceeds
               from
               a
               sense
               of
               Pleasure
               .
               The
               Vicious
               seeks
               after
               the
               Pleasures
               of
               Intemperance
               ,
               Vain-glory
               ,
               Revenge
               ,
               Ambition
               :
               On
               the
               other
               Hand
               ,
               the
               Vertuous
               Man
               pursues
               the
               Pleasures
               of
               Vertue
               ;
               namely
               ,
               of
               Moderation
               ,
               Beneficence
               ,
               Temperance
               ,
               of
               Conscience
               and
               Piety
               .
            
             
             
               He
               that
               should
               pretend
               to
               strip
               Vertue
               ,
               of
               the
               sense
               of
               Joy
               and
               Pleasure
               ,
               would
               certainly
               discourage
               our
               Heart
               ;
               and
               tho'
               possibly
               we
               might
               esteem
               ;
               yet
               we
               should
               not
               study
               and
               labour
               after
               it
               .
            
             
               I
               confess
               ,
               that
               all
               Men
               don't
               relish
               the
               same
               Pleasure
               ;
               some
               are
               for
               gross
               ,
               others
               for
               delicate
               ,
               others
               for
               lively
               ,
               others
               for
               durable
               ,
               others
               for
               sensual
               ,
               others
               for
               mental
               ,
               and
               others
               for
               cordial
               Pleasure
               ;
               but
               all
               ,
               without
               exception
               ,
               are
               for
               Pleasure
               .
            
             
               So
               say
               we
               ,
               that
               all
               Men
               agree
               in
               their
               general
               Desire
               to
               be
               Happy
               :
               They
               may
               renounce
               all
               their
               Affections
               ,
               but
               they
               'll
               never
               renounce
               this
               Inclination
               ,
               which
               is
               the
               primitive
               Source
               of
               all
               the
               others
               .
               'T
               is
               Happiness
               that
               Poor
               and
               Rich
               ,
               Young
               and
               Old
               ,
               Covetous
               and
               Liberal
               ,
               Temperate
               and
               Voluptuous
               do
               all
               aim
               at
               :
               This
               Happiness
               is
               the
               Pleasure
               which
               they
               conceive
               ;
               and
               from
               the
               infinite
               Diversity
               of
               this
               Pleasure
               ,
               there
               arises
               a
               prodigious
               Variety
               of
               Passions
               and
               Applications
               .
            
             
               The
               Irregularity
               consists
               in
               this
               ,
               that
               Men
               would
               fain
               tast
               and
               enjoy
               their
               Happiness
               ,
               before
               they
               have
               obtain'd
               it
               :
               They
               wait
               not
               for
               the
               direction
               of
               Reason
               ,
               to
               conduct
               'em
               to
               the
               Haven
               of
               Beatitude
               :
               They
               begin
               with
               desiring
               to
               possess
               it
               ,
               as
               if
               they
               had
               regard
               to
               no
               other
               Pleasure
               ,
               but
               what
               they
               actually
               perceive
               .
               These
               Disciples
               of
               the
               Senses
               ,
               want
               not
               Tutors
               to
               instruct
               
               'em
               ,
               in
               the
               Art
               of
               Voluptuousness
               ;
               who
               tell
               'em
               :
               
                 
                   Non
                   est
                   ,
                   mihi
                   crede
                   ,
                   sapientis
                   ,
                   dicere
                   ,
                   vivam
                   :
                
                 
                   Sera
                   nimis
                   Vita
                   est
                   crastina
                   ,
                   vive
                   hodie
                   .
                
                 
                   Mart.
                   L.
                   
                     1.
                     
                     Epig.
                  
                   
                
              
               'T
               is
               no
               great
               Wonder
               ,
               that
               the
               most
               elevated
               
               Genius's
               of
               the
               Heathen
               World
               ,
               knew
               no
               other
               Good
               but
               the
               present
               ;
               and
               exhorted
               Men
               to
               enjoy
               the
               Delights
               that
               offer'd
               themselves
               ,
               for
               fear
               of
               losing
               'em
               by
               Delays
               :
               But
               't
               is
               very
               much
               to
               be
               wonder'd
               ,
               that
               they
               ,
               who
               have
               the
               Knowledge
               of
               Eternity
               ,
               should
               be
               capable
               of
               the
               same
               Extravagance
               .
            
             
               The
               Pleasure
               that
               constitutes
               our
               Happiness
               ▪
               must
               have
               other
               Characters
               .
               In
               the
               first
               place
               ,
               't
               is
               requisite
               it
               should
               be
               spiritual
               :
               Can
               one
               that
               tasts
               ,
               and
               enjoys
               Bodily
               Pleasure
               ,
               be
               in
               a
               State
               of
               Happiness
               ,
               if
               his
               Soul
               be
               ,
               at
               the
               same
               time
               ,
               fill'd
               with
               the
               Remorse
               of
               Fear
               and
               Sadness
               ?
               Secondly
               ,
               It
               must
               be
               durable
               :
               Momentany
               Pleasures
               ,
               are
               more
               proper
               for
               rendering
               us
               miserable
               ,
               than
               happy
               ;
               because
               not
               only
               the
               Fruition
               of
               'em
               is
               transient
               ,
               but
               they
               leave
               a
               durable
               Regret
               behind
               '
               em
               .
            
             
               And
               certainly
               Duration
               is
               so
               essential
               to
               Happiness
               ,
               that
               I
               dare
               say
               ,
               even
               the
               Felicity
               of
               Paradise
               would
               be
               inconsiderable
               ,
               were
               it
               possible
               for
               it
               to
               pass
               away
               in
               an
               Instant
               ;
               and
               that
               the
               Felicity
               of
               this
               lower
               World
               ,
               
               would
               be
               worth
               looking
               after
               ,
               were
               it
               but
               capable
               of
               lasting
               to
               Eternity
               :
               For
               the
               former
               ,
               tho'
               it
               be
               never
               so
               great
               and
               transcendent
               ,
               would
               be
               swallow'd
               up
               with
               the
               frightful
               and
               melancholy
               Thoughts
               ,
               of
               our
               going
               to
               lose
               the
               Foundation
               of
               an
               infinite
               Joy
               ;
               the
               Latter
               would
               be
               supported
               by
               a
               Comfortable
               Hope
               ,
               which
               connecting
               together
               an
               Infinity
               of
               Ages
               ,
               would
               make
               up
               that
               Deig●ht
               in
               the
               Duration
               of
               these
               Goods
               ,
               which
               they
               wanted
               in
               Quality
               .
            
             
               Nothing
               is
               finer
               in
               Speculation
               ,
               than
               this
               Description
               which
               a
               
                 Latin
                 Poet
              
               gives
               of
               Temporal
               Happiness
               .
               
                 
                   Res
                   non
                   parta
                   Labore
                   ,
                   sed
                   relicta
                   ,
                
                 
                   Non
                   ingratus
                   Ager
                   ,
                   Focus
                   perennis
                   ,
                
                 
                   Lis
                   nunquam
                   ,
                   Toga
                   rara
                   ,
                   Mens
                   quieta
                   ,
                
                 
                   Vires
                   ingenuae
                   ,
                   salubre
                   Corpus
                   ,
                
                 
                   Prudens
                   simplicitas
                   ,
                   pares
                   Amici
                   ,
                
                 
                   Con●ictus
                   facilis
                   ,
                   sine
                   Arte
                   Mensa
                   ,
                
                 
                   Nox
                   non
                   ebria
                   ,
                   sed
                   soluta
                   Curis
                   ;
                
                 
                   Non
                   tristis
                   Thorus
                   ,
                   attamen
                   pudicus
                   ,
                
                 
                   Somnus
                   qui
                   faciat
                   breves
                   Vmbras
                   ,
                
                 
                   Quod
                   sis
                   ,
                   esse
                   velis
                   ,
                   nihilque
                   malis
                   ,
                
                 
                   Summum
                   nec
                   metuas
                   Diem
                   ,
                   nec
                   optes
                   .
                
                 
                   Mart.
                   L.
                   
                     10.
                     
                     Epig.
                  
                   
                
              
               But
               tho'
               this
               Definition
               of
               Happiness
               appear
               so
               reasonable
               ,
               as
               it
               had
               been
               Dictated
               by
               the
               Oracle
               of
               Wisdom
               her self
               ;
               yet
               but
               an
               indifferent
               Knowledge
               of
               Man's
               Heart
               ,
               and
               
               his
               natural
               State
               ,
               would
               suffice
               to
               shew
               its
               Faultiness
               in
               many
               Respects
               .
            
             
               In
               the
               first
               Place
               ,
               't
               is
               made
               up
               of
               such
               Goods
               ,
               as
               for
               the
               most
               part
               ,
               are
               not
               in
               our
               Power
               ,
               
                 Res
                 non
                 parta
                 Labore
                 ,
                 sed
                 relicta
                 ,
                 non
                 ingratus
                 Ager
                 ,
                 Focus
                 perennis
                 ,
                 Lis
                 nunquam
                 ,
                 ●ires
                 ingenuae
                 ,
                 salubre
                 Corpus
                 ,
                 somnus
                 qui
                 faciat
                 breves
                 Umbras
                 .
              
               For
               who
               can
               give
               himself
               an
               Estate
               ,
               and
               cause
               it
               to
               descend
               from
               Father
               ,
               to
               Son
               ;
               or
               render
               his
               Field
               fruitful
               ,
               or
               avoid
               Brangles
               with
               injurious
               Persons
               ?
               'T
               is
               not
               in
               our
               Power
               to
               sleep
               securely
               ,
               to
               have
               a
               healthy
               and
               vigorous
               Temper
               of
               Body
               ,
               and
               yet
               Nature
               it self
               teaches
               us
               ,
               that
               Happiness
               is
               in
               some
               measure
               in
               our
               Power
               :
               For
               why
               should
               it
               have
               engraven
               ,
               upon
               the
               Heart
               of
               Man
               ,
               a
               Desire
               to
               be
               Happy
               ,
               if
               he
               were
               uncapable
               of
               arriving
               to
               that
               End
               ?
               But
               Men
               mistake
               in
               this
               Point
               ,
               because
               they
               don't
               understand
               a
               double
               Language
               ,
               which
               Nature
               speaks
               to
               'em
               ,
               in
               this
               respect
               .
               For
               on
               one
               Hand
               ,
               by
               shewing
               'em
               so
               many
               Goods
               ,
               which
               they
               naturally
               desire
               ,
               and
               which
               are
               not
               in
               their
               Power
               ,
               it
               plainly
               declares
               to
               'em
               that
               Happiness
               is
               not
               in
               their
               own
               Breast
               ;
               and
               on
               the
               Other
               ,
               by
               inspiring
               into
               'em
               so
               natural
               a
               Desire
               of
               Happiness
               ,
               as
               that
               they
               can
               never
               deface
               ,
               or
               put
               it
               off
               ,
               in
               what
               State
               soever
               they
               be
               ,
               it
               teaches
               'em
               that
               they
               are
               notwithstanding
               capable
               of
               obtaining
               that
               End.
               
            
             
             
               But
               to
               return
               to
               our
               Poet
               ,
               I
               add
               ,
               that
               this
               Description
               of
               Happiness
               is
               not
               made
               up
               of
               Goods
               ,
               sufficiently
               noble
               and
               excellent
               ;
               certainly
               't
               is
               not
               much
               above
               the
               Condition
               of
               Beasts
               ,
               of
               which
               it
               may
               be
               truly
               said
               ,
               that
               their
               Goods
               come
               by
               Succession
               ;
               that
               their
               Riches
               are
               not
               got
               by
               Labour
               ,
               that
               the
               Earth
               is
               fruitful
               to
               'em
               ,
               and
               that
               they
               fail
               not
               of
               Cloaths
               agreeable
               to
               their
               State
               ,
               made
               by
               the
               Hand
               of
               Nature
               ;
               that
               they
               want
               not
               Health
               ,
               Strength
               and
               Rest
               ,
               that
               their
               Simplicity
               is
               prudent
               ,
               and
               tho'
               they
               seem
               uncapable
               of
               Reflection
               ,
               yet
               we
               see
               'em
               most
               Ingenious
               ,
               and
               Discreet
               in
               the
               Sphere
               of
               those
               Objects
               ,
               which
               their
               Interest
               obliges
               'em
               to
               know
               ;
               namely
               ,
               for
               the
               Propagation
               of
               their
               Species
               ,
               and
               Self-preservation
               ,
               that
               their
               Life
               is
               pleasant
               and
               sedate
               ,
               that
               they
               live
               without
               Trouble
               and
               Disquietude
               ,
               that
               their
               Cups
               are
               not
               mingled
               with
               the
               Wormwood
               of
               Suspicions
               and
               Jealousies
               ,
               that
               they
               are
               not
               troubled
               with
               Law-suits
               ;
               and
               ,
               which
               is
               most
               of
               all
               considerable
               ,
               that
               they
               neither
               fear
               nor
               hope
               for
               Death
               :
               So
               that
               Beasts
               come
               very
               near
               to
               the
               Enjoyment
               of
               that
               Happiness
               ,
               which
               is
               represented
               to
               us
               ,
               as
               the
               most
               perfect
               and
               compleat
               of
               all
               .
               Strange
               !
               What
               a
               Misery
               then
               is
               it
               ,
               that
               we
               are
               born
               capable
               of
               Reason
               ,
               that
               the
               Quality
               of
               Rational
               ,
               should
               bar
               us
               from
               pretending
               to
               that
               of
               Happy
               ;
               that
               the
               Degree
               of
               our
               Perfection
               ,
               should
               make
               the
               Degree
               of
               our
               
               Misery
               ;
               that
               Beasts
               should
               be
               happy
               ,
               for
               not
               being
               Men
               ;
               and
               Men
               should
               be
               miserable
               because
               they
               are
               not
               Beasts
               !
               Certainly
               this
               can
               never
               be
               true
               :
               Nature
               is
               too
               Wise
               in
               all
               other
               Things
               ,
               for
               being
               so
               imprudent
               in
               this
               Particular
               ;
               and
               unless
               Men
               are
               willing
               to
               degrade
               themselves
               ,
               and
               to
               disparage
               the
               Excellency
               of
               their
               Nature
               ,
               they
               must
               needs
               acknowledge
               a
               
                 Soveraign
                 Good
              
               ,
               which
               may
               be
               found
               ,
               and
               does
               not
               cheat
               our
               Desires
               ▪
               but
               is
               not
               to
               be
               met
               with
               in
               the
               Objects
               of
               this
               Life
               ,
               which
               will
               always
               deceive
               our
               craving
               Appetite
               .
            
             
               Moreover
               ,
               the
               finest
               Strokes
               ,
               in
               the
               Poets
               Description
               of
               Humane
               Felicity
               ,
               are
               contradictory
               :
               For
               if
               a
               Man
               be
               so
               far
               Happy
               ,
               as
               to
               be
               satisfy'd
               with
               his
               Condition
               ,
               and
               not
               to
               desire
               a
               better
               ,
               how
               can
               he
               choose
               but
               fear
               Death
               ,
               which
               puts
               a
               fatal
               Period
               to
               this
               Beatitude
               ?
               And
               ,
               if
               what
               it
               Deprives
               us
               off
               be
               so
               trivial
               and
               inconsiderable
               ,
               as
               that
               we
               neither
               desire
               nor
               fear
               to
               Die
               ,
               how
               is
               it
               possible
               we
               should
               be
               contented
               with
               that
               Condition
               ?
               This
               Fellow
               spoke
               at
               random
               :
               He
               thought
               there
               was
               nothing
               in
               these
               Verses
               ;
               
                 
                   Quod
                   sis
                   ,
                   esse
                   velis
                   ,
                   nihilque
                   malis
                   ,
                
                 
                   Summum
                   nec
                   metuas
                   diem
                   ,
                   nec
                   optes
                   .
                
              
            
             
               A
               Man
               content
               with
               his
               Condition
               ,
               and
               not
               fearful
               of
               Death
               ,
               is
               the
               
                 Philosopher's
                 Stone
                 in
                 Morality
              
               .
               Besides
               ,
               these
               Ideas
               destroy
               one
               another
               ,
               they
               annihilate
               the
               Na●ure
               
               of
               Man
               ;
               who
               ,
               as
               we
               have
               seen
               before
               ,
               necessarily
               loves
               himself
               beyond
               all
               Limits
               :
               His
               Love
               of
               Happiness
               stays
               not
               at
               a
               Mediocrity
               ,
               and
               consequently
               he
               cannot
               be
               satisfy'd
               ,
               but
               in
               the
               Possession
               of
               an
               
                 Infinite
                 Good
              
               :
               He
               dreads
               Misery
               above
               all
               Things
               ;
               and
               for
               that
               Reason
               cannot
               but
               fear
               Death
               ,
               till
               he
               is
               assur'd
               of
               his
               Immortality
               .
            
             
               Also
               this
               is
               one
               of
               the
               greatest
               Defects
               of
               that
               Happiness
               which
               Men
               search
               after
               ;
               or
               the
               Pleasure
               ,
               which
               they
               so
               ardently
               pursue
               ,
               that
               the
               Foundations
               of
               it
               are
               uncertain
               ;
               it
               depends
               upon
               a
               Thousand
               Causes
               ,
               which
               are
               not
               in
               your
               Power
               .
               What
               Reliance
               can
               you
               have
               upon
               the
               Health
               of
               a
               Body
               ,
               which
               every
               thing
               threatens
               with
               Ruine
               and
               Destruction
               ;
               and
               what
               Tranquillity
               can
               you
               build
               upon
               this
               ,
               if
               you
               behold
               the
               Image
               of
               its
               Death
               in
               every
               outward
               Object
               ;
               in
               the
               Aliments
               ,
               that
               nourish
               you
               ,
               in
               the
               Air
               which
               you
               breath
               ,
               in
               the
               Contagion
               of
               a
               sick
               Person
               ,
               whom
               you
               visit
               ,
               in
               an
               Insect
               ,
               that
               stings
               it
               ,
               and
               in
               a
               multitude
               of
               other
               secret
               Causes
               ,
               which
               we
               can
               neither
               prevent
               ,
               nor
               avoid
               ?
               who
               'll
               assure
               me
               of
               the
               Possession
               of
               my
               Riches
               ?
               who
               'll
               secure
               me
               of
               the
               Preservation
               of
               those
               Friends
               ,
               whom
               I
               love
               and
               delight
               in
               ?
               who
               'll
               protect
               me
               and
               mine
               from
               the
               Accidents
               that
               are
               so
               ordinarily
               incident
               to
               Society
               .
            
             
               The
               Fourth
               Defect
               of
               this
               
                 Humane
                 Felicity
              
               is
               ,
               that
               't
               is
               not
               only
               corruptible
               ,
               but
               
               also
               transient
               and
               fading
               :
               'T
               is
               of
               a
               much
               shorter
               Duration
               than
               the
               Term
               of
               our
               Life
               .
               Sleep
               ,
               which
               locks
               up
               our
               Senses
               ,
               exhausts
               a
               good
               part
               of
               it
               ;
               nor
               does
               it
               last
               so
               long
               as
               this
               Moiety
               of
               Life
               ,
               which
               we
               pass
               in
               Reflection
               and
               Awake
               ;
               for
               we
               are
               not
               continually
               buisy'd
               with
               tasting
               Pleasure
               .
               Nay
               ,
               it
               subsists
               not
               so
               long
               as
               the
               Presence
               of
               those
               Objects
               which
               first
               give
               it
               Birth
               ;
               it
               lasts
               but
               for
               the
               momentany
               Passage
               ,
               from
               Privation
               to
               Enjoyment
               .
               We
               perceive
               some
               Delight
               indeed
               in
               the
               Pursuit
               ,
               but
               this
               Joy
               expires
               with
               the
               Acquisition
               :
               The
               greatest
               of
               temporal
               Goods
               ,
               after
               we
               have
               possess'd
               'em
               ,
               but
               for
               two
               Days
               ,
               don't
               very
               much
               affect
               and
               please
               us
               .
               This
               Happiness
               seems
               to
               consist
               in
               the
               Satisfaction
               of
               Desire
               ,
               which
               makes
               us
               not
               Happy
               ,
               either
               in
               Life
               or
               Death
               ;
               but
               only
               at
               the
               instant
               of
               Extinction
               or
               Annihilation
               ▪
               The
               most
               excellent
               Wisdom
               of
               Nature
               thought
               fit
               to
               let
               us
               know
               ,
               that
               worldly
               Goods
               are
               not
               wholly
               to
               be
               neglected
               ,
               seeing
               it
               has
               affix'd
               Delight
               and
               Joy
               to
               the
               Acquisition
               of
               'em
               :
               But
               withal
               it
               would
               teach
               us
               that
               our
               Souls
               ought
               not
               to
               acquiesce
               in
               this
               Enjoyment
               ;
               since
               we
               no
               sooner
               commence
               the
               Perception
               of
               this
               Pleasure
               ,
               but
               it
               presently
               vanishes
               ,
               and
               cheats
               our
               Desire
               .
            
             
               The
               Fifth
               Defect
               of
               
                 Humane
                 Felicity
              
               consists
               in
               this
               ,
               That
               our
               Happiness
               has
               always
               a
               mixture
               and
               allay
               of
               Misery
               .
               Every
               
               Good
               brings
               some
               Evil
               at
               its
               Heels
               :
               
                 
                   Impia
                   suo
                   Dulci
                   ,
                   melle
                   venena
                   latent
                   .
                
                 
                   Ovid.
                   L.
                   
                     7.
                     
                     Met.
                  
                   
                
              
               And
               I
               know
               not
               how
               it
               happens
               so
               ,
               consequent
               Calamities
               bear
               a
               proportion
               to
               precedent
               Blessings
               .
            
             
               
                 Vt
                 rebus
                 loetis
                 par
                 fit
                 Mensura
                 malorum
                 .
              
               
                 Idem
                 .
                 L.
                 1.
                 
                 Eleg.
                 
              
            
             
               The
               last
               is
               ,
               that
               this
               Happiness
               does
               not
               fill
               the
               Capacity
               of
               our
               Soul
               ,
               nor
               answer
               the
               ardent
               Eagerness
               of
               the
               pursuit
               ,
               so
               that
               finding
               an
               extream
               Disproportion
               betwixt
               the
               Good
               we
               have
               obtain'd
               ,
               and
               the
               Ardour
               wherewith
               we
               pursu'd
               it
               ,
               we
               find
               our selves
               tantaliz'd
               and
               starv'd
               ,
               as
               it
               were
               ,
               in
               the
               midst
               of
               Plenty
               .
            
             
               Tho'
               Self-love
               delights
               not
               in
               thinking
               of
               all
               those
               Things
               ,
               which
               may
               shew
               it
               the
               Vanity
               of
               its
               Applications
               ,
               yet
               certainly
               it
               has
               a
               Glimpse
               of
               all
               these
               Defects
               ,
               in
               the
               Happiness
               it
               reaches
               at
               .
               'T
               is
               conscious
               ,
               that
               sensual
               Pleasure
               is
               the
               Happiness
               rather
               of
               Brutes
               ,
               than
               of
               Men
               :
               It
               owns
               ,
               that
               a
               solid
               and
               substantial
               Happiness
               ,
               must
               necessarily
               be
               durable
               :
               It
               denies
               not
               ,
               that
               a
               certain
               Felicity
               is
               preferable
               to
               that
               ,
               whose
               Foundations
               are
               uncertain
               .
               It
               perceives
               ,
               that
               in
               order
               to
               make
               a
               Man
               happy
               ,
               this
               transitory
               Pleasure
               ,
               which
               lasts
               no
               longer
               than
               the
               instant
               of
               Acquisition
               ,
               ought
               to
               be
               fix'd
               and
               
               stay'd
               in
               its
               Career
               .
               It
               grants
               ,
               that
               true
               Felicity
               ,
               should
               be
               commensurate
               to
               the
               Appetite
               of
               our
               Soul.
               
            
             
               Wherefore
               right
               Reason
               commands
               us
               to
               search
               for
               other
               Sources
               of
               Happiness
               :
               But
               the
               present
               Delight
               which
               interests
               it
               ,
               and
               seduces
               the
               Understanding
               ,
               by
               tying
               it
               rather
               to
               the
               inquest
               of
               Pleasure
               ,
               than
               Truth
               ,
               takes
               it
               off
               from
               executing
               that
               Design
               ;
               it
               s
               own
               Illusions
               still
               serve
               it
               after
               the
               old
               Rate
               ;
               If
               they
               fail
               of
               Objects
               ,
               they
               take
               the
               Place
               of
               Qualities
               ,
               and
               set
               up
               themselves
               for
               Powers
               or
               Habits
               .
               When
               Man
               can't
               obtain
               such
               a
               temporal
               Happiness
               as
               satisfies
               his
               Reason
               ,
               he
               makes
               his
               Reason
               knock
               under
               ,
               and
               condescend
               to
               satisfy
               his
               Pleasure
               .
               The
               prejudic'd
               Mind
               gives
               an
               extravagant
               ,
               and
               undue
               Character
               to
               these
               false
               Goods
               ;
               and
               here
               't
               is
               most
               of
               all
               admirable
               ,
               to
               see
               what
               a
               prodigious
               Ascendant
               the
               Heart
               has
               over
               the
               Mind
               .
               For
               to
               disguise
               abstract
               and
               speculative
               Truths
               is
               no
               great
               Matter
               ,
               but
               to
               disguise
               sensible
               and
               experimental
               Truths
               ,
               is
               a
               Thing
               that
               gives
               us
               a
               special
               Evidence
               of
               the
               Force
               of
               our
               Corruption
               :
               To
               see
               this
               we
               proceed
               in
               the
               next
               place
               ,
               by
               unfolding
               the
               most
               hidden
               Mysteries
               of
               Self-love
               .
            
          
           
             
             
               CHAP.
               X.
               
                 Where
                 we
                 consider
                 the
                 Cheats
                 ,
                 which
              
               Self-love
               
                 puts
                 upon
                 it self
                 ,
                 to
                 correct
                 the
                 Defects
                 ,
                 which
                 it
                 finds
                 in
                 the
                 Happiness
                 it
                 aims
                 at
                 .
              
            
             
               SElf-love
               perceiving
               ,
               that
               worldly
               Happiness
               is
               too
               gross
               and
               impure
               to
               satisfy
               our
               Mind
               ;
               and
               that
               indeed
               ,
               't
               is
               not
               fit
               an
               Happiness
               ,
               enjoy'd
               by
               none
               but
               the
               Body
               ,
               should
               satisfy
               the
               Thirst
               of
               the
               Soul
               ;
               seeks
               how
               it
               may
               spiritualize
               and
               refine
               Corporeal
               Pleasures
               ,
               in
               order
               to
               cheat
               and
               impose
               upon
               us
               ,
               by
               making
               us
               think
               ,
               that
               they
               are
               equally
               satisfactory
               to
               the
               Soul
               and
               Body
               :
               Hence
               Self-love
               has
               been
               pleas'd
               to
               tye
               ,
               unto
               this
               gross
               and
               carnal
               Felicity
               ,
               the
               Delicacy
               of
               Sentiments
               ;
               the
               esteem
               of
               the
               Mind
               ,
               and
               sometimes
               even
               the
               Duties
               of
               Religion
               ,
               by
               conceiving
               it
               as
               Spiritual
               ,
               Glorious
               and
               Sacred
               .
            
             
               For
               as
               to
               the
               first
               of
               these
               ,
               who
               would
               not
               be
               amaz'd
               to
               see
               the
               prodigious
               number
               of
               Thoughts
               ,
               Opinions
               ,
               Fictions
               ,
               Writings
               ,
               Histories
               ,
               which
               sensual
               Pleasure
               has
               caus'd
               to
               be
               invented
               .
               Muster
               up
               together
               all
               the
               Tracts
               ,
               that
               have
               ever
               been
               written
               about
               Morality
               ,
               which
               is
               the
               
                 Science
                 of
                 Living
                 well
              
               ;
               and
               compare
               'em
               with
               those
               ,
               that
               have
               
               been
               made
               about
               the
               Pleasures
               of
               Intemperance
               ,
               and
               you
               'll
               find
               a
               great
               Disproportion
               between
               their
               Number
               .
               Considering
               these
               Actions
               in
               their
               natural
               Hue
               ,
               there
               appears
               in
               'em
               a
               sordid
               Baseness
               ,
               which
               dis-heartens
               our
               Pride
               ;
               namely
               ,
               the
               vile
               and
               abject
               Conformity
               they
               have
               to
               other
               Animals
               .
               Now
               what
               Course
               can
               be
               taken
               to
               elevate
               ,
               and
               render
               'em
               worthy
               and
               becoming
               the
               Grandeur
               of
               Men
               ?
               Why
               ,
               the
               ready
               way
               is
               to
               spiritualize
               and
               refine
               'em
               ,
               to
               present
               'em
               for
               an
               Object
               of
               the
               Delicateness
               of
               the
               Mind
               ;
               make
               'em
               a
               Subject
               of
               fine
               and
               delightful
               Sensations
               ;
               to
               make
               some
               sport
               of
               'em
               to
               the
               Imagination
               ,
               and
               turn
               'em
               agreeably
               to
               the
               Humour
               ,
               by
               the
               flourishes
               of
               Eloquence
               and
               Poetry
               :
               And
               lastly
               ,
               to
               imploy
               all
               the
               Faculties
               ,
               and
               Lights
               of
               the
               Rational
               Principle
               ,
               to
               make
               the
               Delights
               of
               a
               Voluptuous
               Body
               go
               down
               glib
               and
               pleasantly
               into
               an
               haughty
               Soul.
               I
               express
               my self
               according
               to
               the
               Vulgar
               Prejudice
               ,
               for
               truly
               speaking
               ,
               the
               Body
               has
               not
               in
               it self
               any
               Perception
               or
               Sensation
               .
               Hence
               Self-love
               has
               also
               ty'd
               an
               Esteem
               and
               Respect
               to
               the
               most
               shameful
               Debasements
               of
               Humane
               Nature
               .
               Pride
               and
               Pleasure
               are
               two
               Passions
               ,
               which
               tho'
               they
               spring
               from
               the
               same
               Original
               of
               Self-lov●
               ,
               yet
               for
               all
               that
               ,
               there
               is
               some
               Difference
               and
               Opposition
               betwixt
               '
               em
               .
               Pleasure
               humbles
               ,
               whereas
               Pride
               exalts
               us
               :
               The
               former
               engraves
               us
               with
               the
               Image
               of
               Brutes
               ,
               the
               latter
               
               with
               the
               Picture
               of
               the
               Devil
               .
               Also
               these
               two
               Passions
               have
               many
               a
               Combat
               and
               Duel
               in
               our
               Heart
               ;
               but
               the
               Heart
               can
               by
               no
               means
               approve
               of
               this
               Conflict
               ,
               being
               a
               Friend
               and
               Well-wisher
               to
               'em
               both
               ,
               and
               all
               most
               equally
               sensible
               of
               the
               charms
               of
               Glory
               and
               Pleasure
               :
               It
               must
               bestir
               its
               Stumps
               to
               make
               a
               Reconcilation
               ,
               and
               to
               bring
               this
               about
               ,
               it
               takes
               one
               of
               these
               Methods
               ,
               either
               it
               transports
               Pleasure
               ,
               if
               I
               may
               so
               speak
               ,
               to
               the
               Confines
               of
               Pride
               ,
               or
               Pride
               to
               the
               Region
               of
               Pleasure
               .
               If
               it
               renounce
               sensual
               Pleasure
               't
               will
               search
               for
               a
               greater
               in
               the
               acquest
               of
               Esteem
               ;
               and
               so
               Pleasure
               is
               wholly
               indemnify'd
               :
               Or
               ,
               if
               we
               take
               a
               Resolution
               to
               satisfy
               its
               Thirst
               of
               sensual
               Pleasure
               ,
               't
               will
               apply
               to
               it
               the
               Credit
               of
               Esteem
               ;
               and
               by
               this
               means
               Pride
               is
               solac'd
               at
               its
               loss
               .
            
             
               Were
               there
               but
               one
               only
               Man
               of
               this
               Disposition
               of
               Mind
               ,
               he
               would
               not
               easily
               succeed
               in
               his
               Design
               ;
               but
               Men
               unhappily
               meeting
               together
               ,
               they
               understand
               one
               another
               ,
               and
               having
               the
               same
               Inclination
               ,
               they
               willingly
               agree
               to
               consecrate
               it
               .
            
             
               This
               is
               a
               Ragoo
               to
               Pleasure
               ,
               which
               renders
               it
               much
               more
               exquisite
               than
               the
               Glory
               which
               Men's
               exorbitant
               Fancies
               have
               ty'd
               to
               it
               :
               But
               't
               is
               yet
               better
               season'd
               ,
               when
               we
               regard
               this
               Pleasure
               ,
               as
               an
               Ordinance
               of
               Religion
               .
               A
               debauch'd
               Woman
               ,
               that
               would
               make
               People
               believe
               in
               the
               Heathen
               World
               ,
               that
               she
               had
               a
               God
               for
               her
               Sweet-heart
               ,
               had
               
               a
               more
               sensible
               Relish
               of
               intemperate
               Pleasures
               ;
               and
               a
               Zealot
               ,
               that
               takes
               his
               Pleasure
               ,
               or
               executes
               Revenge
               ,
               under
               the
               shelter
               of
               some
               sacred
               Pretext
               ,
               tasts
               in
               Pleasure
               a
               more
               piquant
               and
               delicious
               season
               than
               is
               Pleasure
               it self
               .
            
             
               Thus
               the
               Humane
               Felicity
               ,
               of
               which
               we
               are
               speaking
               ,
               may
               be
               divided
               into
               two
               Parts
               ,
               Gross
               and
               Sensible
               ,
               which
               is
               as
               it
               were
               the
               Matter
               of
               it
               ;
               and
               a
               more
               refin'd
               and
               delicate
               ,
               which
               we
               'll
               term
               its
               Form.
               'T
               is
               certain
               ,
               that
               as
               all
               the
               Perceptions
               of
               Joy
               and
               Pleasure
               ,
               which
               this
               World
               affords
               us
               ,
               aggrandize
               and
               enlarge
               the
               Matter
               of
               this
               Happiness
               ;
               so
               all
               the
               Illusions
               and
               Tricks
               ,
               which
               Self-love
               puts
               upon
               us
               on
               this
               account
               ,
               to
               make
               it
               appear
               either
               reasonable
               ,
               glorious
               or
               sacred
               ;
               all
               the
               false
               Discourses
               of
               Men
               ,
               who
               are
               continually
               speaking
               of
               the
               Objects
               of
               their
               Desire
               ;
               all
               the
               unhappy
               Idea's
               of
               Education
               ,
               which
               administer
               infinite
               Occasions
               of
               deceiving
               us
               in
               this
               respect
               ,
               all
               the
               naughty
               Lectures
               ,
               and
               impious
               Studies
               ,
               a
               thousand
               Prejudices
               ,
               and
               false
               Maxims
               ,
               serve
               to
               augment
               and
               encrease
               the
               Form
               of
               it
               ,
               and
               to
               transplant
               this
               vain
               Felicity
               ,
               into
               the
               supream
               Seat
               and
               Escurial
               of
               our
               Soul
               ,
               which
               sprang
               up
               before
               in
               the
               meanest
               part
               of
               its
               Royalty
               ,
               by
               the
               occasion
               of
               Sense
               .
            
             
               These
               are
               the
               Measures
               ,
               which
               Self-love
               takes
               against
               the
               first
               Defect
               ,
               which
               it
               saw
               its
               pretended
               Happiness
               ;
               but
               't
               is
               not
               defective
               
               only
               in
               this
               :
               'T
               is
               likewise
               so
               much
               adulterated
               and
               mix'd
               ,
               that
               it
               renders
               us
               rather
               Miserable
               ,
               than
               Happy
               ;
               and
               in
               this
               ,
               Self-love
               is
               pleas'd
               to
               put
               another
               Trick
               and
               Cheat
               upon
               it self
               .
               For
               fearing
               lest
               our
               earnest
               Attention
               ,
               to
               the
               Defects
               and
               Emptiness
               of
               worldly
               Goods
               ,
               to
               their
               appendant
               Misery
               and
               Incommodities
               ,
               might
               disabuse
               us
               in
               this
               Matter
               ,
               it
               diverts
               our
               Consideration
               from
               whatsoever
               is
               most
               capable
               to
               represent
               that
               Misery
               to
               our
               View
               ,
               which
               attends
               the
               Goods
               and
               Enjoyments
               of
               this
               World
               :
               It
               finds
               a
               pretty
               hard
               Tug
               of
               it
               ;
               for
               how
               should
               it
               go
               beyond
               experimental
               and
               sensible
               Proofs
               ?
               But
               yet
               for
               all
               this
               it
               fails
               not
               of
               good
               Success
               ,
               by
               reason
               of
               Men's
               extream
               Desire
               to
               put
               a
               merry
               Trick
               and
               Cajole
               upon
               themselves
               .
            
             
               To
               understand
               the
               whole
               substance
               of
               this
               Matter
               ,
               you
               must
               know
               ,
               that
               as
               the
               Present
               ,
               how
               sweet
               soever
               it
               appear
               to
               us
               ,
               and
               tho'
               we
               have
               never
               so
               great
               an
               Inclination
               to
               sacrifice
               all
               for
               the
               Sake
               of
               it
               ,
               yet
               notwithstanding
               seems
               too
               narrow
               and
               limited
               to
               a
               Soul
               ,
               which
               loves
               to
               aggrandize
               and
               extend
               its
               Bounds
               by
               Imagination
               ;
               it
               most
               commonly
               intermingles
               the
               Past
               and
               Future
               in
               the
               Idea
               of
               our
               Condition
               ;
               not
               the
               Past
               and
               Future
               as
               they
               are
               in
               Reality
               ,
               but
               such
               as
               our
               Soul
               would
               have
               'em
               be
               .
               Our
               State
               therefore
               seems
               to
               us
               an
               Assemblage
               of
               Goods
               which
               both
               follow
               and
               precede
               us
               .
               By
               the
               
               Remembrance
               of
               Pleasures
               already
               enjoy'd
               ,
               we
               bring
               back
               the
               past
               to
               present
               ;
               and
               by
               the
               Ideas
               of
               Temporal
               Goods
               we
               hope
               to
               enjoy
               ,
               we
               anticipate
               the
               Future
               .
               If
               we
               would
               carry
               a
               direct
               and
               steddy
               View
               over
               all
               these
               Differences
               of
               Time
               ,
               we
               should
               find
               in
               the
               past
               ,
               what
               we
               meet
               with
               in
               the
               present
               ;
               namely
               ,
               Goods
               mingled
               with
               the
               Bitterness
               and
               Gall
               of
               a
               great
               many
               Evils
               .
               For
               the
               Good
               we
               have
               possess'd
               was
               not
               more
               pure
               and
               unmingled
               ,
               than
               what
               we
               now
               possess
               ;
               and
               what
               we
               are
               like
               to
               possess
               hereafter
               ,
               will
               not
               differ
               from
               what
               we
               before
               enjoy'd
               :
               But
               as
               the
               Soul
               loves
               to
               think
               of
               nothing
               else
               ,
               but
               what
               delights
               and
               tickles
               its
               Fancy
               ,
               it
               happens
               ,
               that
               it
               retains
               the
               Ideas
               of
               these
               Goods
               which
               it
               formerly
               possess'd
               ,
               because
               these
               Conceptions
               are
               agreeable
               and
               pleasant
               ;
               and
               it
               forgets
               the
               Ideas
               of
               the
               Evils
               intermingled
               ,
               because
               such
               Thoughts
               are
               attended
               with
               Melancholy
               and
               Sadness
               ,
               unless
               the
               past
               Evil
               seeming
               Good
               to
               us
               ,
               because
               we
               are
               deliver'd
               from
               it
               ;
               for
               this
               reason
               also
               draws
               in
               our
               Mind
               a
               delightful
               Image
               :
               As
               for
               the
               Future
               we
               know
               it
               only
               by
               Hope
               ;
               now
               Hope
               hath
               not
               Evil
               ,
               but
               Good
               for
               its
               proper
               Object
               :
               The
               past
               and
               future
               ,
               one
               whereof
               is
               no
               more
               ,
               and
               the
               other
               is
               not
               yet
               come
               ,
               Occupying
               a
               large
               Space
               in
               our
               Imagination
               ,
               and
               always
               presenting
               themselves
               in
               the
               Livery
               of
               their
               Pleasures
               ,
               and
               never
               in
               the
               mourning
               Weeds
               
               of
               their
               Misery
               :
               No
               wonder
               ,
               if
               by
               degrees
               ,
               a
               bright
               Idea
               of
               Happiness
               be
               form'd
               in
               our
               Mind
               ;
               which
               can
               hardly
               be
               destroy'd
               by
               the
               Sense
               of
               our
               Misery
               .
               Our
               past
               Delights
               do
               still
               remain
               ;
               the
               Applauses
               ,
               which
               recompenc'd
               our
               Merit
               ,
               seem
               really
               present
               ,
               because
               Pride
               has
               drawn
               'em
               to
               the
               Life
               ,
               in
               the
               Tablet
               of
               our
               Imagination
               :
               And
               what
               if
               we
               could
               add
               future
               Advantages
               to
               present
               ,
               and
               obtain
               their
               Fortune
               ,
               who
               are
               Objects
               of
               our
               Envy
               ?
               Thus
               by
               a
               second
               Disorder
               of
               our
               Imagination
               ,
               which
               hath
               the
               same
               Source
               with
               the
               first
               ,
               we
               frame
               to
               our selves
               an
               Idea
               of
               those
               Goods
               ,
               which
               being
               in
               another
               Man's
               Power
               ,
               are
               become
               the
               Objects
               of
               our
               own
               Desire
               ;
               an
               agreeable
               and
               flattering
               Representation
               ,
               because
               we
               see
               not
               the
               Troubles
               which
               attend
               'em
               ,
               but
               only
               cast
               a
               Glance
               upon
               their
               specious
               and
               glittering
               Out-side
               .
               So
               that
               the
               Idea
               of
               our
               own
               Condition
               ,
               and
               other
               Men's
               ,
               the
               pleasant
               Images
               of
               the
               Past
               ,
               and
               a
               thousand
               Hopes
               ,
               whose
               Object
               are
               the
               Uncertainties
               of
               the
               Future
               ,
               continually
               occurring
               to
               our
               Mind
               ,
               whereas
               the
               Evils
               of
               the
               future
               are
               perceiv'd
               but
               now
               and
               then
               ;
               no
               wonder
               if
               the
               Soul
               get
               Drunk
               with
               this
               Folly
               ,
               and
               a
               thousand
               Experiences
               fail
               of
               reclaiming
               it
               from
               its
               Errours
               and
               Illusions
               .
            
             
               This
               Blindness
               is
               sometimes
               so
               bold
               and
               daring
               ,
               as
               to
               regard
               this
               Felicity
               as
               built
               upon
               sure
               and
               stable
               Foundations
               .
               This
               
               Truth
               appears
               by
               the
               Speech
               of
               him
               ,
               whom
               the
               Son
               of
               God
               represents
               feeding
               up
               himself
               with
               certain
               Fancies
               of
               a
               Happiness
               ,
               which
               he
               was
               presently
               to
               be
               depriv'd
               of
               :
               
                 My
                 Soul
              
               ,
               said
               he
               ,
               
                 Eat
                 ,
                 Drink
                 and
                 take
                 thy
                 Ease
                 ,
                 we
                 have
                 Goods
                 laid
                 up
                 for
                 many
                 Years
                 :
              
               Presently
               he
               hears
               a
               terrible
               Voice
               ,
               saying
               to
               him
               ,
               
                 Thou
                 Fool
                 ,
                 this
                 night
                 shall
                 thy
                 Soul
                 be
                 required
                 of
                 thee
                 ,
                 and
                 then
                 whose
                 shall
                 all
                 those
                 Goods
                 be
                 which
                 thou
                 hast
                 laid
                 up
                 ?
              
            
             
               But
               lastly
               ,
               Man
               is
               not
               so
               Blind
               but
               that
               he
               can
               see
               the
               End
               of
               this
               Happiness
               ,
               which
               so
               enchants
               and
               bewitches
               him
               ;
               he
               knows
               the
               World
               will
               not
               be
               a
               perpetual
               Fountain
               of
               his
               Pleasure
               ,
               because
               it
               consists
               of
               corruptible
               Objects
               ;
               and
               he
               is
               not
               ignorant
               ,
               that
               himself
               shall
               not
               always
               be
               in
               a
               Capacity
               of
               enjoying
               worldly
               Delights
               ,
               forasmuch
               as
               he
               is
               not
               Immortal
               .
               For
               want
               of
               this
               perpetuity
               of
               Sentiment
               and
               Fruition
               which
               he
               can't
               obtain
               ,
               he
               endeavours
               to
               perpetuate
               his
               Memory
               ;
               and
               so
               he
               saves
               what
               he
               can
               from
               the
               Ship-wrack
               of
               temporal
               Things
               ;
               but
               yet
               all
               that
               he
               saves
               ,
               does
               not
               countervail
               his
               Labour
               :
               For
               what
               is
               Man's
               Glory
               after
               he
               is
               Dead
               ?
               
                 It
                 is
              
               ,
               says
               an
               Ancient
               ,
               
                 a
                 prosperous
                 Gale
                 after
                 a
                 Ship-wrack
              
               ;
               And
               certainly
               nothing
               is
               more
               Vain
               ,
               than
               all
               those
               Means
               ,
               which
               Self-love
               has
               invented
               to
               eternize
               our
               Glory
               .
               Urns
               ,
               Tombs
               ,
               Pyramids
               ,
               Mausoleum's
               ,
               Theatres
               ,
               Temples
               ,
               Cities
               dedicated
               to
               the
               Memory
               of
               famous
               Personages
               ;
               
               Poetry
               and
               Eloquence
               ,
               Painting
               and
               Engraving
               employ'd
               to
               preserve
               some
               Ideas
               of
               their
               Vertue
               ,
               or
               certain
               Lineaments
               of
               their
               Visage
               ,
               can't
               avoid
               the
               Fate
               of
               corruptible
               Things
               ;
               and
               as
               they
               are
               unable
               to
               perpetuate
               themselves
               ,
               they
               can't
               be
               capable
               of
               eternizing
               their
               Objects
               :
               This
               would
               be
               but
               to
               perpetuate
               Shadows
               ,
               and
               how
               should
               they
               perpetuate
               the
               Sensation
               ?
               
                 Nos
                 quoque
                 floruimus
                 ,
                 sed
                 Flos
                 fuit
                 ille
                 caducus
                 .
              
               I
               think
               we
               should
               not
               be
               guilty
               of
               a
               greater
               Extravagance
               ,
               if
               by
               the
               Effort
               of
               our
               Desires
               ,
               we
               should
               at
               length
               be
               brought
               to
               doubt
               of
               our
               Mortality
               ,
               than
               whilst
               by
               the
               Seduction
               of
               our
               Heart
               ,
               we
               search
               for
               so
               vain
               an
               Immortality
               .
               I
               know
               indeed
               ,
               that
               no
               Man
               seriously
               denies
               himself
               to
               be
               subject
               to
               the
               Fate
               of
               Death
               ;
               but
               yet
               scarcely
               any
               Man
               perhaps
               tells
               himself
               in
               earnest
               ,
               that
               he
               shall
               Die
               :
               For
               tho'
               these
               two
               Terms
               have
               too
               true
               a
               Relation
               ,
               yet
               no
               one
               is
               willing
               to
               joyn
               'em
               together
               ;
               and
               if
               we
               do
               happen
               to
               consider
               'em
               ,
               't
               is
               with
               a
               Design
               to
               dis-unite
               and
               part
               '
               em
               .
               We
               shall
               be
               apt
               to
               consider
               Death
               ,
               without
               considering
               our selves
               ;
               or
               our selves
               without
               considering
               Death
               :
               We
               never
               love
               to
               connect
               those
               Ideas
               both
               together
               ;
               and
               certainly
               nothing
               can
               be
               imagin'd
               ,
               let
               Men
               think
               what
               they
               please
               of
               it
               ,
               more
               extraordinary
               and
               more
               uneasy
               to
               the
               Heart
               ,
               than
               the
               Conjunction
               of
               these
               two
               Sentiments
               in
               our
               Imagination
               .
            
             
             
               Yet
               this
               is
               not
               all
               ;
               Self-love
               undertakes
               to
               fix
               the
               Pleasure
               ,
               which
               rises
               from
               the
               Acquisition
               of
               temporal
               Goods
               :
               with
               this
               Design
               it
               seeks
               to
               have
               a
               frequent
               Enjoyment
               of
               the
               Good
               it
               possesses
               ,
               whether
               by
               Thought
               ,
               representing
               it
               to
               its
               Mind
               as
               often
               ,
               and
               in
               as
               lively
               a
               manner
               as
               is
               possible
               ;
               or
               by
               endeavouring
               to
               invent
               new
               Methods
               of
               enjoining
               the
               Pleasure
               ,
               whereunto
               it
               is
               accustomed
               .
               'T
               was
               a
               great
               Extravagance
               in
               Caligula
               ,
               to
               propose
               the
               making
               his
               Horse
               Consul
               ,
               to
               have
               him
               led
               before
               the
               Senate
               in
               Consular
               Robes
               ,
               and
               the
               
                 Bundles
                 of
                 Rods
              
               carried
               before
               him
               :
               But
               this
               Extravagance
               ,
               which
               so
               much
               grates
               and
               contradicts
               the
               Mind
               ,
               was
               a
               Feast
               of
               Delights
               to
               such
               an
               Heart
               ,
               as
               being
               us'd
               to
               Supream
               Power
               ,
               and
               scarcely
               perceiving
               it
               now
               ,
               found
               out
               a
               Means
               of
               giving
               it self
               an
               Air
               of
               Novelty
               ,
               by
               the
               singularity
               of
               its
               Gust
               ,
               and
               the
               Fantasticalness
               of
               its
               
                 Capricio
                 .
                 Caligula
              
               ,
               in
               his
               Folly
               ,
               had
               the
               Pleasure
               of
               seeing
               how
               much
               other
               Men
               were
               subject
               to
               his
               Dominion
               .
            
             
               Lastly
               ,
               Self-love
               ,
               which
               one
               would
               think
               ought
               to
               be
               dis-abus'd
               of
               the
               excessive
               Opinion
               ,
               it
               conceiv'd
               of
               temporal
               Goods
               ,
               when
               it
               sees
               what
               a
               great
               Vacuity
               they
               leave
               in
               our
               Heart
               ,
               yet
               puts
               upon
               it self
               a
               further
               Illusion
               :
               For
               finding
               that
               this
               Measure
               of
               temporal
               Goods
               ,
               which
               it
               has
               obtain'd
               ,
               can't
               render
               it
               Happy
               ,
               it
               pre-possesseth
               it self
               with
               Thoughts
               of
               finding
               that
               Happiness
               in
               the
               
               Quantity
               ,
               which
               it
               could
               not
               meet
               with
               i●
               the
               Quality
               of
               these
               Advantages
               .
               Thus
               a
               Rich
               Man
               ,
               who
               ought
               to
               have
               dis-abus'd
               himself
               as
               to
               the
               Vanity
               of
               Riches
               ,
               by
               the
               Experience
               he
               makes
               of
               'em
               ,
               feeds
               himself
               with
               a
               Fancy
               ,
               that
               he
               shall
               be
               Happy
               when
               he
               has
               made
               a
               further
               Augmentation
               of
               his
               Treasures
               ;
               and
               as
               the
               Degrees
               of
               temporal
               Prosperity
               are
               not
               limited
               ,
               no
               wonder
               if
               ,
               in
               what
               State
               soever
               he
               be
               ,
               he
               form
               a
               Succession
               of
               new
               Desires
               .
            
             
               And
               because
               our
               Soul
               sees
               ,
               that
               worldly
               Goods
               are
               less
               considerable
               by
               their
               Reality
               than
               Fictitiousness
               ,
               't
               is
               so
               Ingenious
               as
               to
               deceive
               it self
               in
               this
               too
               ;
               it
               covets
               the
               Esteem
               of
               other
               Men
               ,
               and
               would
               fain
               be
               thought
               happy
               by
               the
               Mind
               's
               of
               the
               Multitude
               ,
               that
               it
               may
               hereafter
               make
               use
               of
               this
               Esteem
               ,
               to
               cheat
               and
               warrant
               it self
               of
               Happiness
               ,
               upon
               the
               Word
               of
               those
               that
               ,
               don't
               know
               us
               .
               Oh!
               'T
               is
               a
               brave
               and
               delightful
               Object
               ,
               for
               a
               Grandee
               to
               behold
               the
               covetous
               and
               interested
               Rabble
               cringing
               at
               his
               Heels
               ,
               whose
               Officiousness
               plainly
               shews
               what
               Opinion
               they
               have
               of
               Greatness
               .
               This
               perswades
               him
               ,
               that
               he
               is
               not
               mistaken
               in
               thinking
               that
               his
               lofty
               Elevation
               render'd
               him
               Happy
               :
               And
               if
               the
               inward
               Experience
               he
               has
               of
               his
               Condition
               ,
               does
               not
               suit
               with
               his
               Conception
               ,
               he
               suspends
               the
               sad
               Reflections
               of
               his
               Mind
               ▪
               and
               says
               to
               himself
               ,
               that
               doubtless
               so
               many
               Persons
               who
               esteem
               him
               Happy
               
               can't
               be
               mistaken
               ;
               and
               resolves
               to
               be
               satisfy'd
               with
               his
               Condition
               ,
               maugre
               all
               the
               Sense
               and
               Experience
               of
               his
               Misery
               .
            
             
               I
               very
               well
               know
               ,
               that
               Men
               many
               times
               discourag'd
               by
               some
               Danger
               or
               present
               Misfortune
               ,
               which
               m●kes
               a
               lively
               and
               deep
               Impression
               upon
               their
               Heart
               ,
               dislike
               their
               own
               Condition
               ,
               and
               envy
               other
               Men's
               :
               But
               this
               Dislike
               is
               quickly
               over
               ,
               it
               vanishes
               with
               the
               Object
               which
               gave
               it
               Birth
               ,
               and
               pleasant
               Ideas
               succeeding
               in
               the
               place
               of
               sad
               and
               unpleasant
               ,
               which
               had
               struck
               ,
               and
               as
               it
               were
               ▪
               wounded
               our
               Soul
               ,
               by
               rushing
               impetuously
               into
               the
               Mind
               ;
               then
               we
               see
               none
               but
               the
               best
               side
               of
               our
               Condition
               ,
               and
               re-assume
               the
               Bent
               of
               our
               former
               Designs
               .
               This
               is
               what
               one
               of
               the
               most
               Facetious
               Wits
               ,
               of
               
               Augustus's
               Time
               ,
               express'd
               with
               a
               great
               deal
               of
               Plainness
               and
               Elegance
               in
               one
               of
               his
               Satyrs
               .
            
             
               
                 Qui
                 fit
                 Maecenas
                 ,
                 ut
                 Nemo
                 ,
                 quam
                 sibi
                 sortem
              
               
                 Seu
                 Ratio
                 dederit
                 ,
                 seu
                 sors
                 objecerit
                 ,
                 illâ
              
               
                 Contentus
                 vivat
                 ,
                 laudet
                 diversa
                 sequentes
                 ?
              
               
                 O
                 fortunati
                 Mercatores
                 ,
                 gravis
                 Annis
              
               
                 Miles
                 ait
                 ,
                 multo
                 jam
                 fractus
                 membra
                 Labore
                 .
              
               
                 Contra
                 Mercator
                 ,
                 navem
                 jactantibus
                 Austris
                 :
              
               
                 Militia
                 est
                 potior
                 :
                 quid
                 enim
                 ?
                 concurritur
                 :
                 horae
              
               
                 Momento
                 cita
                 Mors
                 venit
                 ,
                 aut
                 victoria
                 laeta
                 .
              
               
                 Agricolam
                 laudat
                 Juris
                 ,
                 Legumque
                 peritus
                 ,
              
               
                 Sub
                 Galli
                 cantu
                 Consultor
                 ubi
                 ,
                 Ostia
                 pulsat
                 .
              
               
                 Ille
                 datis
                 Vadibus
                 ,
                 qui
                 rure
                 extractus
                 in
                 Vrbē
                 est
                 ▪
              
               
                 S●●os
                 felices
                 viventes
                 clamat
                 in
                 Vrbe
                 .
              
            
             
             
               And
               certainly
               't
               is
               not
               greatly
               to
               be
               wonder'd
               ,
               that
               other
               Men's
               Conditions
               seem
               better
               than
               our
               own
               in
               the
               Eyes
               of
               Self-love
               ,
               seeing
               that
               we
               feel
               the
               Pressure
               of
               our
               own
               Evils
               and
               Miseries
               ,
               but
               not
               of
               theirs
               ;
               and
               their
               Enjoyments
               appear
               without
               any
               Allay
               of
               Unhappiness
               and
               Trouble
               ,
               because
               we
               see
               but
               the
               meer
               surface
               and
               out-side
               of
               their
               Condition
               .
               But
               lastly
               ,
               whether
               it
               be
               the
               Idea
               of
               those
               temporal
               Goods
               ,
               which
               we
               our selves
               possess
               ,
               or
               the
               Image
               of
               other
               Men's
               Goods
               ,
               that
               so
               advantagiously
               Prejudices
               and
               Bigots
               us
               to
               the
               Esteem
               of
               worldly
               Enjoyments
               ;
               't
               is
               certain
               that
               our
               Conception
               of
               'em
               is
               very
               extravagant
               ▪
               and
               herein
               Men
               commonly
               place
               their
               
                 Supream
                 Good.
              
               
            
             
               For
               to
               do
               this
               ,
               't
               is
               not
               necessary
               that
               our
               Mind
               should
               expresly
               and
               distinctly
               judge
               the
               World
               to
               be
               the
               
                 Soveraign
                 Good
              
               ;
               nor
               yet
               that
               our
               Mouth
               should
               openly
               pronounce
               so
               in
               plain
               Terms
               .
               Man
               is
               naturally
               too
               Glorious
               and
               Proud
               to
               think
               or
               speak
               very
               gross
               and
               sensible
               Absurdities
               ;
               but
               he
               loves
               the
               World
               so
               much
               as
               to
               say
               it
               in
               his
               Heart
               ,
               tho'
               not
               in
               his
               Mind
               .
            
             
               But
               't
               will
               not
               be
               amiss
               to
               continue
               our
               Consideration
               of
               the
               most
               general
               Inclinations
               of
               the
               Heart
               ,
               which
               proceed
               from
               Self-love
               :
               For
               we
               shall
               easily
               know
               the
               Rivulets
               ,
               after
               we
               have
               throughly
               discovered
               the
               Springs
               .
            
          
           
             
             
               CHAP.
               XI
               .
               
                 Where
                 we
                 continue
                 to
                 consider
                 the
                 general
                 Inclinations
                 of
              
               Self-love
               ;
               
                 the
                 Second
                 whereof
                 is
                 a
                 Desire
                 of
                 Perfection
                 .
              
            
             
               HAppiness
               and
               Perfection
               are
               the
               Two
               general
               Goods
               which
               Man
               naturally
               desires
               ,
               but
               not
               without
               some
               Dependance
               and
               Subordination
               to
               each
               other
               ;
               for
               he
               desires
               not
               Happiness
               for
               the
               sake
               of
               Perfection
               ,
               but
               Perfection
               for
               the
               sake
               of
               Happiness
               .
               Man
               can't
               be
               throughly
               contented
               ,
               whilst
               the
               Idea
               of
               his
               Imperfections
               is
               fresh
               in
               his
               Mind
               .
               This
               obliges
               him
               to
               disguise
               'em
               ,
               as
               much
               as
               is
               possible
               ,
               and
               to
               get
               rid
               of
               'em
               ,
               unless
               by
               renouncing
               his
               Defects
               ,
               he
               renounce
               a
               part
               of
               that
               Pleasure
               ,
               wherein
               he
               plac'd
               his
               Happiness
               .
            
             
               Indeed
               the
               Mind
               always
               passing
               Sentence
               in
               Favour
               of
               the
               Applications
               of
               the
               Heart
               ,
               oftentimes
               leads
               us
               into
               Errors
               ,
               by
               confounding
               Vices
               with
               Vertues
               ,
               Defects
               with
               Perfections
               .
               The
               Aethiopians
               count
               the
               Blackest
               People
               the
               most
               Beautiful
               ,
               but
               in
               Europe
               ,
               and
               the
               other
               parts
               of
               the
               World
               ,
               the
               Whitest
               are
               esteem'd
               the
               most
               handsome
               and
               fine
               .
               'T
               is
               not
               so
               easy
               ,
               as
               some
               may
               think
               ,
               to
               decide
               which
               of
               'em
               is
               in
               the
               wrong
               .
               Just
               so
               stands
               the
               case
               with
               the
               Qualities
               of
               the
               
               Soul.
               Vivacity
               and
               Sprightliness
               ,
               which
               pass
               in
               some
               Countries
               for
               very
               great
               Excellencies
               ,
               are
               counted
               in
               others
               most
               essential
               Imperfections
               .
            
             
               And
               certainly
               't
               is
               a
               very
               difficult
               Matter
               ,
               to
               make
               this
               just
               Discernment
               betwixt
               Defects
               and
               Perfections
               ,
               amidst
               the
               Darkness
               and
               Prejudices
               which
               attend
               our
               Corruption
               ;
               't
               is
               not
               sufficient
               ,
               that
               we
               consult
               publick
               Opinion
               ,
               for
               Men
               oftentimes
               agree
               together
               to
               consecrate
               their
               common
               Infirmities
               ,
               and
               a
               Propensity
               ,
               in
               which
               they
               sympathize
               and
               agree
               ,
               they
               most
               frequently
               judge
               to
               be
               worthy
               of
               Esteem
               ,
               or
               at
               least
               not
               to
               be
               rejected
               and
               despis'd
               .
               Drunkenness
               in
               some
               Countries
               is
               counted
               a
               very
               scandalous
               Vice
               ;
               in
               others
               it
               passes
               for
               a
               modish
               Infirmity
               ,
               and
               is
               not
               thought
               an
               essential
               Crime
               .
            
             
               Wherefore
               't
               is
               no
               hurt
               for
               Men
               to
               suspend
               their
               Judgment
               ,
               touching
               what
               is
               term'd
               Vice
               and
               Vertue
               ,
               Perfection
               and
               Imperfection
               ,
               till
               they
               have
               had
               Time
               and
               Leisure
               to
               consult
               the
               clear
               and
               distinct
               Views
               of
               their
               Mind
               ,
               or
               of
               Religion
               ,
               which
               is
               a
               yet
               shorter
               way
               to
               the
               Knowledge
               of
               our
               real
               Duties
               .
            
             
               Now
               for
               putting
               us
               in
               a
               way
               to
               make
               this
               Discernment
               ,
               't
               is
               to
               be
               observ'd
               ,
               that
               GOD
               differs
               from
               the
               Creature
               in
               this
               ,
               that
               he
               is
               
                 a
                 Being
                 invested
                 with
                 all
                 Perfections
                 :
              
               So
               that
               we
               may
               affirm
               him
               to
               have
               either
               Formally
               or
               Eminently
               ,
               every
               Good
               that
               falls
               under
               our
               Knowledge
               ,
               or
               deserves
               our
               Esteem
               ;
               that
               is
               ,
               he
               
               possesses
               these
               Qualities
               and
               Perfections
               ,
               either
               in
               the
               highest
               Degree
               ,
               or
               other
               Perfections
               which
               are
               equivalent
               to
               '
               em
               .
            
             
               But
               as
               for
               the
               Creature
               ,
               it
               can't
               pretend
               to
               be
               endu'd
               with
               any
               Perfections
               ,
               but
               what
               belong
               to
               its
               Species
               .
               'T
               is
               not
               necessary
               a
               Stag
               should
               have
               Wings
               ,
               't
               is
               enough
               for
               him
               that
               he
               hath
               Swiftness
               for
               his
               share
               .
               Birds
               have
               no
               use
               for
               Fins
               ,
               Wings
               are
               sufficient
               to
               their
               End
               of
               Flying
               .
            
             
               Now
               in
               this
               ,
               Men
               are
               under
               a
               double
               Failing
               :
               First
               ,
               for
               pretending
               to
               have
               such
               Perfections
               as
               are
               in
               no
               wise
               due
               to
               their
               Species
               .
               Secondly
               ,
               for
               renouncing
               those
               which
               do
               really
               belong
               to
               'em
               ,
               and
               very
               well
               suit
               with
               their
               essential
               Perfections
               ;
               for
               they
               give
               their
               Body
               more
               than
               is
               its
               due
               ,
               and
               deprive
               their
               Soul
               of
               what
               it
               justly
               challenges
               .
               The
               former
               they
               endeavour
               to
               perpetuate
               and
               enlarge
               :
               They
               would
               fain
               procure
               it
               a
               kind
               of
               Eternity
               ,
               whereof
               't
               is
               uncapable
               ,
               and
               a
               sort
               of
               Grandeur
               ,
               or
               rather
               Immensity
               ,
               which
               by
               no
               means
               suits
               with
               its
               Condition
               .
            
             
               But
               Men
               lie
               under
               a
               yet
               greater
               Failure
               ,
               by
               being
               unwilling
               to
               enter
               within
               the
               Confines
               of
               themselves
               ,
               or
               to
               take
               a
               Survey
               of
               their
               own
               Nature
               ;
               falsly
               imagining
               that
               the
               Quality
               of
               Man
               includes
               nothing
               but
               Baseness
               and
               Misery
               ;
               they
               are
               not
               very
               eager
               in
               the
               research
               of
               those
               Perfections
               which
               are
               due
               to
               this
               general
               Quality
               ,
               but
               aspire
               at
               an
               Exemption
               
               from
               this
               common
               Condition
               ,
               by
               the
               help
               of
               those
               external
               Goods
               ,
               and
               forreign
               Relations
               ,
               which
               distinguish
               'em
               in
               Society
               .
            
             
               They
               leave
               off
               searching
               after
               the
               Perfections
               which
               belong
               to
               Man
               ,
               and
               pursue
               those
               of
               a
               Magistrate
               ,
               an
               Artist
               ,
               a
               Scholar
               ,
               a
               Burgess
               ,
               a
               Gentleman
               ,
               a
               Grand-Seignior
               ;
               they
               no
               longer
               place
               their
               Honour
               in
               what
               may
               perfect
               or
               adorn
               Humane
               Nature
               ,
               and
               enrich
               the
               Mind
               ,
               this
               immortal
               Essence
               ,
               and
               lively
               Image
               of
               the
               Deity
               :
               But
               in
               that
               ,
               which
               is
               capable
               of
               making
               'em
               succed
               and
               excel
               in
               their
               Profession
               ,
               tho'
               never
               so
               mean
               and
               sordid
               in
               it self
               ,
               or
               of
               putting
               'em
               in
               a
               Condition
               to
               maintain
               ,
               with
               Credit
               ,
               the
               Grandeur
               of
               that
               publick
               Station
               ,
               wherein
               the
               Circumstances
               of
               their
               Life
               have
               plac'd
               '
               em
               .
            
             
               Hence
               it
               appears
               ,
               that
               Men
               use
               to
               measure
               the
               Perfection
               or
               Imperfection
               of
               their
               Qualities
               and
               Endowments
               ,
               meerly
               by
               the
               Relation
               they
               have
               to
               that
               State
               wherein
               they
               suppose
               themselves
               to
               be
               ,
               and
               to
               which
               Self-love
               and
               Pride
               advance
               'em
               with
               a
               Design
               of
               gaining
               a
               famous
               Reputation
               .
               A
               profess'd
               Scholar
               does
               not
               stand
               upon
               points
               of
               Valour
               :
               And
               a
               Souldier
               seldom
               concerns
               himself
               with
               Scholarship
               .
               Tell
               the
               former
               that
               he
               's
               a
               Man
               of
               no
               Courage
               ,
               he
               'll
               but
               laugh
               at
               you
               ;
               but
               make
               the
               same
               Reproach
               to
               the
               latter
               ,
               you
               'll
               move
               his
               Choler
               ,
               and
               put
               him
               in
               a
               Rage
               :
               The
               Reason
               is
               ,
               because
               Learning
               is
               no
               Qualification
               for
               a
               Souldier
               ,
               nor
               Valour
               
               for
               a
               Scholar
               .
               But
               this
               is
               to
               be
               understood
               when
               Self-love
               fixes
               the
               one
               in
               the
               Station
               of
               a
               Scholar
               ,
               and
               the
               other
               in
               that
               of
               an
               Heroe
               ;
               for
               it
               many
               times
               happens
               that
               a
               Man
               ,
               thro'
               an
               incentive
               of
               Pride
               ,
               affects
               to
               appear
               ,
               what
               we
               term
               ,
               
                 Omnis
                 homo
              
               ,
               and
               then
               the
               Maxim
               changes
               with
               the
               Supposition
               .
            
             
               It
               can't
               be
               express'd
               ,
               how
               many
               false
               Prejudices
               spring
               from
               this
               Original
               .
               Injustice
               ,
               Debauchery
               ,
               Fury
               ,
               make
               use
               of
               this
               Occasion
               to
               consecrate
               themselves
               .
               The
               ordinary
               Theft
               ,
               or
               Burglary
               ,
               suits
               not
               with
               a
               private
               Man's
               Fortune
               and
               Condition
               ,
               whose
               Neck
               is
               forc'd
               at
               last
               to
               pay
               for
               his
               Crimes
               ;
               and
               therefore
               this
               is
               counted
               a
               base
               and
               unworthy
               Fault
               :
               But
               grand
               Robberies
               ,
               such
               as
               the
               Conquest
               of
               Cities
               ,
               and
               Provinces
               ,
               do
               outwardly
               match
               and
               agree
               with
               the
               Greatness
               of
               a
               Potentate
               ,
               and
               these
               therefore
               pass
               for
               Heroick
               Enterprizes
               .
               Horrour
               and
               Infamy
               necessarily
               attend
               the
               ordinary
               Murther
               ,
               which
               is
               subject
               to
               the
               Rigour
               of
               the
               Law
               ,
               and
               consequently
               comports
               not
               with
               the
               Interest
               of
               private
               Persons
               ,
               whom
               the
               Laws
               retain
               and
               keep
               within
               the
               bounds
               of
               Duty
               :
               But
               an
               unjust
               War
               ,
               which
               includes
               an
               Infinity
               of
               Murthers
               and
               Robberies
               ,
               if
               happy
               and
               successful
               ,
               is
               an
               Object
               of
               the
               greatest
               Esteem
               and
               Admiration
               .
            
             
               Not
               to
               say
               ,
               as
               some
               have
               done
               ,
               that
               Injuries
               are
               consecrated
               by
               their
               Greatness
               ,
               and
               that
               Excess
               is
               the
               Glory
               of
               a
               Crime
               :
               This
               
               Opinion
               would
               be
               somewhat
               extravagant
               ;
               but
               yet
               we
               may
               safely
               say
               ,
               that
               this
               fantastical
               Inequality
               of
               our
               Prejudices
               ,
               touching
               the
               very
               same
               Things
               ,
               proceeds
               from
               an
               Habit
               ,
               we
               have
               gotten
               ,
               to
               judge
               of
               Qualities
               meerly
               by
               their
               Relation
               to
               the
               State
               and
               Condition
               of
               those
               that
               possess
               '
               em
               .
               A
               Woman
               is
               branded
               with
               Shame
               and
               Disgrace
               for
               being
               mis-led
               and
               abus'd
               ,
               and
               yet
               he
               who
               is
               the
               Author
               of
               this
               Seduction
               ,
               makes
               it
               a
               Motive
               of
               his
               Vanity
               :
               This
               prejudice
               is
               assuredly
               very
               extravagant
               ;
               yet
               the
               Disorder
               is
               founded
               upon
               the
               Maxim
               we
               have
               establish'd
               .
               Men
               are
               thought
               to
               have
               a
               thousand
               Topicks
               ,
               whereupon
               to
               build
               an
               Esteem
               and
               Reputation
               ;
               all
               the
               Fountains
               of
               Glory
               lye
               open
               to
               their
               Appetite
               .
               A
               Woman
               is
               limited
               in
               this
               respect
               ;
               She
               can
               neither
               govern
               States
               ,
               command
               Armies
               ,
               nor
               make
               a
               successful
               progress
               in
               Arts
               and
               Sciences
               ,
               at
               least
               according
               to
               the
               ordinary
               Course
               ,
               and
               for
               the
               Generality
               ;
               and
               the
               Examples
               of
               the
               contrary
               are
               too
               few
               to
               lay
               any
               great
               stress
               upon
               :
               But
               she
               can
               be
               Honest
               and
               Modest
               ,
               for
               which
               reason
               nothing
               is
               more
               Honourable
               in
               a
               Woman
               than
               Chastity
               .
               Also
               that
               Empire
               of
               Beauty
               ,
               which
               the
               World
               esteems
               the
               Glory
               of
               Women
               ,
               fails
               of
               adding
               the
               same
               Honour
               to
               Men
               ,
               who
               are
               naturally
               design'd
               for
               other
               Purposes
               ,
               than
               to
               make
               themselves
               Amiable
               ,
               and
               display
               some
               Skill
               in
               throwing
               the
               Darts
               of
               Cupid
               .
               And
               sometimes
               
               it
               happens
               that
               a
               Vice
               well
               plac'd
               ,
               passes
               for
               a
               great
               Vertue
               ;
               and
               a
               Vertue
               ill
               plac'd
               ,
               is
               thought
               a
               great
               Vice.
               Prodigality
               becomes
               Alexander
               very
               well
               ,
               who
               being
               Master
               of
               the
               World
               has
               ,
               in
               his
               Custody
               ,
               the
               Treasures
               of
               it
               .
               Frugality
               suits
               very
               well
               with
               Hannibal
               ,
               who
               supports
               his
               Armies
               by
               a
               Miracle
               ,
               when
               block'd
               up
               in
               Italy
               on
               every
               side
               .
               Even
               Cruelty
               it self
               ,
               which
               at
               another
               time
               would
               in
               no
               wise
               become
               him
               ,
               agrees
               with
               the
               Circumstances
               of
               that
               Condition
               .
            
             
               But
               Wisdom
               ,
               Prudence
               ,
               Honesty
               ,
               Fidelity
               ,
               &c.
               being
               Qualities
               which
               suit
               with
               all
               States
               and
               Conditions
               ,
               no
               wonder
               if
               the
               greatest
               part
               of
               Mankind
               are
               equally
               concern'd
               about
               'em
               :
               They
               don't
               endeavour
               to
               obtain
               these
               Vertues
               as
               being
               worthy
               of
               Man
               ,
               but
               as
               they
               match
               and
               agree
               with
               their
               States
               and
               Interests
               .
            
             
               They
               seek
               for
               true
               Judgment
               and
               Prudence
               ,
               because
               't
               is
               the
               Reality
               ,
               and
               not
               the
               bare
               Appearance
               of
               these
               Vertues
               ,
               that
               serves
               their
               turn
               ,
               and
               promotes
               their
               Advantage
               ;
               but
               they
               usually
               content
               themselves
               with
               a
               meer
               shew
               of
               Honesty
               ,
               because
               they
               think
               that
               outward
               Appearances
               of
               Sincerity
               ,
               are
               more
               for
               their
               Ends
               ,
               than
               the
               Vertue
               it self
               .
            
             
               Men
               have
               sufficient
               reason
               to
               hate
               Hypocrisy
               ,
               and
               to
               be
               angry
               at
               this
               Imposture
               of
               Vice
               ,
               which
               seems
               desirous
               to
               make
               Fools
               ,
               both
               of
               God
               and
               Men
               ,
               by
               an
               execrable
               Traffick
               of
               Appearances
               ,
               and
               affected
               Out-sides
               :
               
               But
               to
               speak
               the
               down-right
               Truth
               ,
               Hypocrisy
               is
               a
               Vice
               which
               seems
               common
               to
               Mankind
               .
               All
               Men
               study
               to
               appear
               ,
               as
               may
               be
               most
               for
               their
               Advantage
               .
            
             
               'T
               is
               a
               mistake
               to
               imagine
               ,
               that
               there
               be
               Hypocrites
               or
               Dissemblers
               of
               none
               but
               Devotion
               ;
               there
               be
               Hypocrites
               of
               Honour
               ,
               Constancy
               ,
               Valour
               ,
               Liberality
               ;
               and
               there
               be
               more
               that
               counterfeit
               themselves
               in
               civil
               Life
               ,
               than
               who
               put
               on
               a
               Vizard
               in
               the
               Church
               .
            
             
               'T
               is
               pretty
               to
               see
               two
               Fellows
               ,
               that
               scrape
               Acquaintance
               ,
               or
               are
               going
               to
               swap
               Wares
               ,
               take
               each
               other
               for
               Cullies
               and
               soft-Heads
               ;
               and
               neither
               say
               nor
               do
               any
               thing
               but
               what
               is
               to
               carry
               on
               the
               Design
               of
               Cheating
               .
               Men
               affect
               a
               shew
               of
               Complaisance
               ,
               Politeness
               ,
               Probity
               ,
               Honour
               ,
               meerly
               to
               be
               thought
               really
               endow'd
               with
               these
               Qualities
               .
            
             
               All
               this
               assuredly
               proceeds
               from
               a
               too
               short
               View
               of
               Self-love
               ,
               and
               lest
               we
               should
               Err
               ,
               and
               go
               out
               of
               the
               way
               ,
               't
               is
               necessary
               to
               return
               from
               the
               Road
               we
               went
               in
               before
               ,
               to
               search
               after
               Man
               ,
               whom
               we
               desir'd
               to
               avoid
               ;
               and
               taking
               for
               Perfection
               ,
               not
               whatsoever
               distinguishes
               us
               in
               the
               World
               ,
               but
               what
               suits
               with
               this
               natural
               Equality
               of
               Perfection
               and
               Excellency
               ,
               which
               we
               have
               in
               common
               with
               other
               Men
               ;
               to
               consider
               our selves
               not
               in
               Our selves
               ,
               but
               God.
               
            
             
               The
               Perfections
               belonging
               to
               the
               
                 Mortal
                 Man
              
               are
               very
               inconsiderable
               :
               But
               those
               of
               the
               
                 Immortal
                 Man
              
               are
               all
               worthy
               of
               Admiration
               ;
               
               he
               need
               not
               put
               on
               the
               Mask
               of
               Hypocrisy
               to
               counterfeit
               himself
               to
               the
               Eyes
               of
               Mankind
               :
               He
               need
               only
               renounce
               the
               Fallacies
               of
               his
               Pride
               ,
               the
               vain
               Prejudices
               of
               the
               World
               ;
               and
               take
               off
               the
               Veil
               which
               intercepts
               the
               prospect
               of
               himself
               ,
               to
               find
               that
               he
               's
               advanc'd
               above
               the
               Sphere
               of
               Admiration
               .
            
             
               Even
               the
               Passions
               of
               Men
               set
               up
               for
               real
               Perfections
               ,
               when
               they
               have
               their
               just
               Extent
               in
               the
               
                 Immortal
                 Man
              
               ;
               and
               if
               you
               narrowly
               observe
               ,
               you
               'll
               find
               that
               the
               Baseness
               we
               conceive
               in
               these
               Affections
               of
               our
               Soul
               ,
               proceeds
               from
               the
               too
               narrow
               Limits
               ,
               where
               unto
               Concupiscence
               and
               Self-love
               have
               confin'd
               'em
               :
               Give
               the
               Soul
               Liberty
               to
               take
               its
               whole
               flight
               ,
               let
               it
               act
               with
               the
               full
               extent
               of
               its
               Powers
               ,
               and
               you
               'll
               find
               't
               is
               a
               Divine
               Sphere
               ,
               that
               grows
               bigger
               and
               bigger
               the
               nearer
               it
               comes
               to
               GOD.
               
            
          
           
             
               CHAP.
               XII
               .
               
                 Where
                 we
                 Treat
                 of
                 the
                 general
                 Vices
                 which
                 flow
                 from
              
               Self-love
               ,
               
                 and
                 first
                 of
              
               Pleasure
               .
            
             
               THere
               are
               Three
               sorts
               of
               Goods
               ,
               whereunto
               Self-love
               is
               principally
               apply'd
               the
               Full
               ,
               which
               is
               of
               it self
               sensible
               ,
               and
               this
               is
               Pleasure
               :
               A
               Second
               ,
               which
               is
               Desirable
               for
               its
               own
               sake
               ,
               but
               becomes
               not
               sensible
               of
               it
               
               self
               ,
               this
               is
               Esteem
               :
               A
               Third
               ,
               which
               is
               neither
               sensible
               nor
               desirable
               for
               its
               own
               sake
               ,
               and
               hath
               only
               (
               as
               the
               Schools
               speak
               )
               
                 a
                 Goodness
                 of
                 the
                 Means
              
               ,
               and
               this
               is
               Riches
               ;
               to
               which
               we
               must
               add
               a
               Fourth
               Good
               ,
               which
               seems
               to
               include
               all
               those
               before-mention'd
               ,
               namely
               ,
               Dignities
               ;
               which
               according
               to
               the
               ordinary
               Notion
               Men
               have
               of
               'em
               ,
               are
               a
               Compound
               of
               Pleasure
               ,
               Glory
               and
               Support
               ,
               in
               order
               to
               lead
               a
               commodious
               and
               agreeable
               Life
               .
            
             
               The
               love
               of
               Pleasure
               is
               Natural
               ,
               that
               of
               Esteem
               is
               Lawful
               ,
               the
               Desire
               of
               Riches
               hath
               nothing
               Criminal
               in
               it self
               ;
               But
               all
               these
               Inclinations
               immediately
               commence
               Vices
               ,
               when
               they
               become
               head-strong
               ,
               and
               cease
               to
               be
               directed
               by
               the
               Dictates
               of
               Reason
               .
            
             
               Self-love
               apply'd
               to
               irrational
               Pleasure
               ,
               is
               term'd
               Voluptuousness
               ;
               as
               it
               irregularly
               pursues
               Esteem
               ,
               it
               has
               the
               Name
               of
               Pride
               ;
               and
               when
               't
               is
               conversant
               about
               Riches
               ,
               desiring
               'em
               with
               an
               excessive
               Ardour
               ,
               't
               is
               termed
               Covetousness
               :
               Lastly
               ,
               Self-love
               eagerly
               aspiring
               at
               Dignities
               ,
               beyond
               the
               measures
               of
               right
               Reason
               ,
               and
               the
               Tenour
               of
               Justice
               ,
               is
               call'd
               Ambition
               :
               But
               as
               worldly
               Goods
               are
               reduc'd
               to
               Pleasure
               and
               Glory
               ,
               so
               the
               most
               general
               Disorders
               of
               Self-love
               are
               reduc'd
               to
               Voluptuousness
               and
               Pride
               ,
               an
               Examination
               of
               which
               will
               be
               the
               Conclusion
               of
               our
               present
               Enquiries
               .
            
             
               Pleasure
               may
               be
               consider'd
               ,
               in
               reference
               either
               to
               the
               Person
               ,
               who
               is
               the
               subject
               of
               
               it
               ,
               or
               in
               reference
               to
               Society
               ,
               or
               GOD
               ;
               for
               't
               is
               undoubtedly
               necessary
               in
               these
               Three
               respects
               .
               'T
               is
               by
               Pleasure
               that
               the
               Author
               of
               Nature
               hath
               engag'd
               our
               Soul
               in
               the
               Preservation
               of
               the
               Body
               ;
               we
               should
               omit
               to
               repeat
               the
               use
               of
               Food
               ,
               had
               it
               not
               an
               agreeable
               Tast
               .
               'T
               is
               Pleasure
               that
               puts
               us
               upon
               mutual
               Commerce
               ,
               whether
               in
               Oeconomical
               or
               Political
               Society
               ,
               since
               the
               Union
               of
               Men
               ,
               and
               even
               the
               Propagation
               of
               Mankind
               ,
               is
               to
               be
               ascrib'd
               to
               this
               Sentiment
               .
               Lastly
               ,
               't
               is
               the
               Pleasure
               we
               find
               in
               loving
               ,
               and
               being
               lov'd
               by
               God
               ,
               in
               hoping
               for
               his
               Blessings
               ,
               in
               receiving
               his
               Benefits
               ,
               and
               in
               having
               a
               sense
               of
               his
               Peace
               and
               Favour
               ,
               that
               incites
               us
               to
               have
               our
               Conversation
               with
               him
               .
            
             
               Hence
               it
               follows
               that
               Pleasure
               is
               Criminal
               ,
               either
               when
               't
               is
               opposite
               to
               the
               Good
               of
               the
               Man
               ,
               who
               is
               the
               subject
               of
               it
               ;
               or
               to
               the
               Good
               of
               Society
               ,
               or
               the
               Commerce
               we
               ought
               to
               entertain
               with
               God.
               
            
             
               The
               imbitter'd
               Pleasures
               ,
               which
               for
               a
               momentany
               Delight
               ,
               cost
               Men
               very
               durable
               and
               lasting
               Torments
               ,
               are
               to
               be
               rang'd
               in
               the
               first
               Order
               .
               As
               the
               Goodness
               of
               God
               manifestly
               appears
               in
               this
               ,
               That
               he
               hath
               affix'd
               Sentiments
               of
               Pleasure
               to
               Food
               ,
               and
               other
               things
               which
               naturally
               relate
               to
               the
               Preservation
               of
               the
               Body
               ;
               so
               his
               Justice
               becomes
               most
               sensible
               in
               the
               rigorous
               Punishment
               and
               Scourge
               of
               Incontinence
               .
               But
               we
               ought
               not
               to
               look
               only
               upon
               that
               Voluptuousness
               ,
               which
               afflicts
               
               the
               Body
               ,
               as
               contrary
               to
               Man
               ;
               the
               same
               Judgment
               is
               also
               to
               be
               pass'd
               upon
               that
               which
               weakens
               or
               dis-composes
               the
               Mind
               .
            
             
               Moreover
               Pleasure
               is
               to
               be
               thought
               Criminal
               ,
               either
               when
               it
               tends
               to
               destroy
               Society
               ,
               or
               disturb
               the
               mutual
               Order
               of
               it
               .
               Such
               are
               the
               Pleasures
               which
               are
               founded
               upon
               Insincerity
               and
               Infidelity
               ,
               which
               establish
               in
               Society
               a
               Confusion
               of
               Family
               and
               Children
               ,
               and
               which
               are
               attended
               with
               Suspicions
               ,
               Distrusts
               ,
               and
               many
               times
               with
               Murthers
               ,
               and
               Attempts
               upon
               the
               most
               sacred
               and
               inviolable
               Laws
               of
               Nature
               .
            
             
               Lastly
               ,
               That
               Pleasure
               is
               to
               be
               esteem'd
               Criminal
               ,
               which
               God
               hath
               forbidden
               ,
               either
               by
               his
               natural
               Law
               ,
               which
               he
               has
               given
               to
               all
               Men
               ,
               or
               by
               a
               positive
               Law
               ;
               as
               also
               such
               Pleasure
               as
               weakens
               ,
               suspends
               or
               destroys
               our
               Commerce
               with
               him
               ,
               by
               too
               much
               confining
               and
               fixing
               us
               to
               the
               Creatures
               .
            
             
               Upon
               this
               Principle
               't
               is
               easy
               to
               see
               ,
               what
               Judgment
               ought
               to
               be
               made
               of
               all
               the
               different
               kinds
               of
               Voluptuousness
               ,
               and
               to
               examine
               all
               their
               Characters
               .
               In
               general
               ,
               as
               't
               is
               a
               natural
               and
               fundamental
               Truth
               ,
               that
               the
               Corruption
               of
               the
               best
               Things
               is
               always
               worst
               ,
               so
               't
               is
               certain
               ,
               that
               by
               how
               much
               more
               important
               and
               necessary
               any
               Pleasure
               is
               to
               Man
               ,
               in
               the
               natural
               and
               regular
               use
               of
               it
               ,
               so
               much
               more
               dangerous
               and
               criminal
               is
               the
               Abuse
               of
               it
               .
            
             
               The
               Pleasure
               of
               
                 Seeing
                 ,
                 Smelling
              
               and
               Hearing
               is
               perhaps
               the
               least
               Blameable
               of
               all
               ;
               
               because
               we
               don't
               destroy
               our
               Being
               ,
               injure
               any
               Man
               ,
               or
               offend
               God
               ,
               generally
               speaking
               ,
               either
               in
               beholding
               agreeable
               Objects
               ,
               in
               smelling
               delicious
               Odours
               ,
               or
               hearing
               melodious
               Harmonies
               :
               I
               say
               ,
               generally
               speaking
               ,
               because
               there
               are
               infinite
               Circumstances
               ,
               which
               may
               render
               these
               Pleasures
               Criminal
               ,
               tho'
               they
               seem
               never
               so
               innocent
               in
               themselves
               .
               A
               Man
               is
               to
               be
               blam'd
               for
               having
               such
               an
               eager
               Desire
               after
               publick
               Spectacles
               ,
               Smells
               ,
               or
               Musick
               ,
               as
               to
               neglect
               his
               own
               Affairs
               ,
               omit
               to
               fulfil
               the
               Duties
               of
               Society
               ;
               or
               lastly
               ,
               for
               being
               taken
               off
               ,
               by
               the
               continual
               Use
               of
               Pleasures
               ,
               from
               the
               spiritual
               Commerce
               which
               he
               ought
               to
               have
               with
               God
               ;
               not
               to
               mention
               those
               many
               dangerous
               Pleasures
               which
               are
               involv'd
               in
               the
               first
               .
               We
               think
               many
               times
               to
               pursue
               the
               Pleasure
               of
               Sight
               ,
               in
               our
               fine
               Walks
               and
               magnificent
               Houses
               ;
               Yet
               all
               this
               while
               our
               Bent
               is
               after
               the
               Pleasure
               of
               Pride
               and
               Ambition
               ,
               saying
               almost
               the
               same
               thing
               to
               our selves
               as
               the
               
                 Assyrian
                 King
              
               did
               in
               his
               arrogant
               Heart
               :
               
                 Is
                 not
                 this
                 Babylon
                 ,
                 the
                 great
                 City
                 which
                 I
                 have
                 built
                 by
                 the
                 Power
                 of
                 my
                 Might
                 ?
              
            
             
               'T
               is
               easy
               to
               conceive
               that
               Gluttony
               is
               a
               more
               criminal
               Pleasure
               than
               those
               we
               have
               been
               speaking
               of
               ;
               it
               destroys
               the
               Health
               of
               the
               Body
               ,
               debases
               the
               Mind
               ,
               calling
               it
               down
               from
               those
               sublime
               and
               lofty
               Contemplations
               ,
               to
               which
               it
               naturally
               tends
               ,
               to
               the
               sordidness
               of
               Sensuality
               ,
               which
               makes
               it
               a
               
               Slave
               to
               Banquets
               and
               Tables
               ,
               as
               if
               they
               were
               the
               Sources
               of
               its
               Happiness
               ;
               
                 Atque
                 affigit
                 humi
                 Divinae
                 particulam
                 Aurae
                 .
              
            
             
               But
               the
               Pleasure
               of
               Excess
               in
               Eating
               ,
               generally
               consider'd
               ,
               is
               not
               near
               so
               Criminal
               as
               Drunkenness
               ;
               which
               not
               only
               impairs
               the
               Body
               ,
               and
               debases
               the
               Mind
               ,
               but
               dis-composes
               our
               Reason
               ,
               and
               suspends
               us
               ,
               for
               some
               time
               ,
               from
               the
               glorious
               Character
               of
               
                 Rational
                 Creatures
              
               :
               A
               Man
               by
               this
               dangerous
               Pleasure
               ,
               mortgages
               his
               Reason
               ,
               and
               becomes
               responsible
               for
               all
               the
               Misdemeanours
               ,
               which
               this
               Deprivation
               may
               occasion
               him
               to
               commit
               ;
               so
               that
               as
               there
               is
               no
               Vice
               in
               Nature
               ,
               but
               may
               possibly
               ensue
               upon
               this
               loss
               of
               our
               Understanding
               ,
               Drunkenness
               may
               be
               said
               to
               involve
               and
               comprehend
               all
               other
               Vices
               .
            
             
               The
               Pleasure
               of
               Love
               produces
               not
               quite
               so
               sensible
               Irregularities
               ,
               but
               yet
               't
               is
               of
               no
               less
               dangerous
               Consequence
               .
               Love
               is
               a
               kind
               of
               Drunkenness
               ,
               and
               infatuation
               of
               the
               Mind
               and
               Heart
               of
               One
               ,
               who
               gives
               up
               himself
               to
               the
               swinge
               of
               this
               Passion
               ;
               this
               is
               the
               Intoxication
               of
               the
               Soul
               ,
               as
               the
               other
               of
               the
               Body
               .
            
             
               The
               former
               is
               guilty
               of
               an
               open
               Extravagance
               ,
               expos'd
               to
               the
               sight
               of
               all
               the
               World
               ;
               the
               latter
               Dotes
               in
               reality
               ,
               tho'
               he
               seem
               to
               have
               the
               Use
               of
               his
               Reason
               :
               Also
               the
               former
               renounces
               only
               the
               Use
               of
               Reason
               ;
               whereas
               the
               other
               renounces
               at
               once
               both
               
               his
               Mind
               and
               Heart
               .
               Notwithstanding
               I
               must
               own
               ,
               that
               thus
               far
               the
               Disorder
               of
               Drunkenness
               is
               much
               more
               sensible
               ,
               and
               perhaps
               ,
               really
               more
               enormous
               .
            
             
               But
               when
               we
               come
               to
               consider
               the
               Opposition
               of
               these
               two
               Passions
               ,
               to
               the
               Good
               of
               Society
               ,
               and
               our
               Conversation
               with
               God
               ,
               we
               find
               irregular
               Love
               to
               be
               ,
               in
               some
               sort
               ,
               more
               Criminal
               than
               Drunkenness
               ;
               because
               this
               occasions
               in
               us
               but
               a
               transient
               Disorder
               ,
               whereas
               the
               other
               is
               attended
               with
               a
               continu'd
               and
               lasting
               Exorbitance
               .
               Moreover
               ,
               Love
               is
               oftner
               the
               occasion
               of
               Man-slaughter
               than
               Wine
               .
               Drunkenness
               is
               sincere
               and
               open-hearted
               ,
               but
               the
               whole
               Intrigue
               of
               Love
               is
               made
               up
               of
               Artifice
               and
               Infidelity
               :
               Lastly
               ,
               Drukenness
               is
               a
               short
               Fury
               ,
               which
               withdraws
               us
               from
               God
               to
               serve
               our
               Passion
               ;
               but
               irregular
               Love
               is
               a
               perpetual
               Idolatry
               .
            
             
               Self-love
               is
               not
               wholly
               confin'd
               to
               the
               pursuit
               of
               corporeal
               Delights
               ,
               but
               it
               has
               a
               Hundred
               ways
               of
               mingling
               'em
               together
               to
               highten
               the
               Gust
               ,
               and
               encrease
               their
               Relish
               :
               Most
               Arts
               are
               the
               Servants
               of
               Pleasure
               ,
               they
               are
               exercis'd
               in
               mixing
               Colours
               to
               delight
               the
               Eyes
               ,
               Odours
               and
               Essences
               to
               please
               the
               Smell
               ,
               Instruments
               ,
               Tunes
               and
               harmonious
               Sounds
               to
               flatter
               the
               Ear.
               We
               make
               voluptuous
               Miscellanies
               of
               Colours
               ,
               Sounds
               and
               Odours
               ;
               these
               we
               make
               use
               of
               to
               raise
               and
               set
               off
               the
               Pleasure
               of
               Feasting
               ,
               and
               this
               with
               all
               those
               other
               agreeable
               Objects
               ,
               we
               make
               
               instrumental
               to
               yet
               more
               vicious
               Delights
               :
               And
               this
               sensual
               Pleasure
               is
               so
               considerable
               in
               the
               Eyes
               of
               Men
               ,
               that
               when
               they
               have
               a
               Mind
               to
               raise
               themselves
               Credit
               and
               Esteem
               ,
               they
               think
               there
               's
               no
               fitter
               way
               for
               it
               ,
               than
               to
               flatter
               the
               Senses
               of
               their
               Associates
               and
               Visitants
               .
               They
               love
               to
               have
               rich
               and
               gaudy
               Ornaments
               to
               please
               the
               Sight
               ,
               fragrant
               Essences
               to
               flatter
               the
               Smell
               ,
               a
               fine
               Voice
               and
               skill
               in
               Musick
               to
               charm
               the
               Ear.
               All
               these
               are
               the
               Ingredients
               of
               Men's
               Esteem
               ;
               we
               confound
               Pleasures
               with
               Perfections
               ,
               and
               think
               nothing
               Excellent
               but
               what
               diverts
               us
               .
            
             
               Tho'
               this
               Pleasure
               seem
               so
               much
               the
               more
               Criminal
               ,
               by
               how
               much
               greater
               space
               it
               takes
               up
               in
               our
               Soul
               ,
               and
               so
               much
               more
               dangerous
               as
               't
               is
               common
               to
               all
               Mankind
               ,
               yet
               indeed
               I
               am
               not
               of
               their
               Mind
               ,
               who
               ,
               by
               Subtleties
               and
               nice
               Speculations
               would
               dispute
               the
               natural
               and
               lawful
               Use
               of
               the
               Creature
               ;
               and
               fancy
               that
               either
               all
               Pleasures
               are
               equally
               sinful
               ,
               or
               that
               none
               of
               'em
               can
               be
               tasted
               without
               a
               Crime
               ,
               unless
               we
               have
               at
               the
               same
               moment
               an
               explicit
               Intention
               of
               referring
               'em
               to
               the
               
                 Glory
                 of
                 God.
              
               This
               Opinion
               is
               extravagant
               ,
               there
               being
               infinite
               Occasions
               of
               taking
               honest
               and
               innocent
               Divertisements
               ,
               tho'
               we
               find
               no
               positive
               Relation
               they
               have
               to
               the
               Glory
               of
               God.
               It
               therefore
               suffices
               ,
               ●hat
               we
               use
               'em
               with
               Gratitude
               and
               Thankfulness
               to
               the
               Creatour
               ,
               and
               not
               desire
               
               to
               spiritualize
               and
               consecrate
               those
               things
               which
               are
               not
               capable
               of
               such
               a
               Refinement
               .
            
          
           
             
               CHAP.
               XIII
               .
               
                 Where
                 we
                 continue
                 our
                 Consideration
                 of
                 the
                 divers
                 Characters
                 of
              
               Pleasure
               .
            
             
               THe
               Generality
               of
               Men
               acknowledge
               but
               one
               kind
               of
               Voluptuousness
               ,
               which
               is
               that
               of
               the
               Senses
               ;
               they
               reduce
               all
               to
               Bodily
               Intemperance
               ,
               and
               don
               't
               see
               that
               in
               the
               Heart
               of
               Man
               there
               are
               as
               many
               different
               sorts
               of
               Voluptuousness
               ,
               as
               there
               are
               varieties
               of
               Delight
               for
               it
               to
               abuse
               ;
               and
               as
               great
               diversity
               of
               Delights
               as
               there
               are
               Passions
               ,
               which
               move
               and
               agitate
               our
               Soul.
               
            
             
               Covetousness
               ,
               which
               seems
               willing
               to
               deprive
               it self
               of
               the
               most
               innocent
               Pleasures
               ,
               and
               to
               adopt
               in
               their
               place
               none
               but
               Labour
               ,
               Fatigues
               ,
               Disquietudes
               and
               Fears
               ,
               fails
               not
               of
               its
               Pleasure
               for
               all
               that
               ,
               which
               retrieves
               the
               loss
               of
               that
               Sweetness
               it
               renounces
               .
               
                 Populus
                 me
                 sibilat
              
               ,
               says
               the
               Miser
               describ'd
               by
               Horace
               ,
               
                 at
                 ego
                 mihi
                 plaudo
                 ipse
                 domi
                 ,
                 dum
                 nummos
                 contemplor
                 in
                 Arcâ
                 .
              
               The
               power
               of
               enjoying
               temporal
               Goods
               is
               the
               same
               to
               him
               ,
               that
               the
               actual
               Enjoyment
               is
               to
               other
               Men.
               
            
             
               But
               as
               some
               Passions
               are
               more
               Criminal
               than
               others
               ,
               there
               's
               a
               kind
               of
               spiritual
               Pleasure
               ,
               
               which
               is
               particularly
               dangerous
               .
               It
               may
               be
               reduc'd
               to
               three
               Species
               ;
               Namely
               ,
               the
               Pleasure
               of
               Hatred
               and
               Revenge
               ,
               of
               Pride
               and
               Ambition
               ,
               of
               Incredulity
               and
               Impiety
               .
            
             
               Pride
               takes
               a
               delight
               in
               appropriating
               to
               us
               those
               Goods
               which
               are
               none
               of
               our
               own
               ,
               or
               such
               Qualities
               as
               are
               in
               us
               ,
               but
               are
               not
               properly
               ours
               ;
               or
               a
               Glory
               which
               ought
               to
               be
               ascrib'd
               to
               God
               ,
               and
               not
               our selves
               .
               As
               the
               Soul
               resents
               a
               kind
               of
               Grief
               at
               being
               stript
               of
               its
               Honour
               ,
               to
               cloath
               and
               adorn
               another
               ,
               which
               causes
               the
               secret
               Repugnancies
               it
               has
               to
               Humility
               ,
               so
               it
               finds
               a
               very
               sensible
               Pleasure
               in
               derobing
               others
               of
               this
               Glory
               ,
               to
               cover
               and
               set
               off
               it self
               with
               their
               Feathers
               .
            
             
               We
               may
               very
               well
               wonder
               ,
               what
               Pleasure
               the
               Romans
               could
               find
               in
               the
               bloody
               Pastime
               of
               the
               Circus
               ,
               to
               see
               the
               Gladiators
               kill
               and
               mangle
               one
               another
               ,
               to
               make
               them
               Sport
               and
               Recreation
               :
               This
               barbarous
               Delight
               may
               be
               reckon'd
               a
               Pleasure
               of
               Ambition
               and
               Vain-glory
               :
               The
               Thoughts
               that
               these
               Combatants
               were
               Slaves
               ,
               made
               the
               Romans
               forget
               'em
               to
               be
               Men.
               This
               was
               a
               Flattery
               to
               Ambition
               ,
               letting
               'em
               see
               that
               the
               Men
               were
               made
               for
               no
               other
               purpose
               ,
               but
               their
               Recreation
               and
               Divertisement
               .
            
             
               There
               's
               a
               Pleasure
               of
               Hatred
               and
               Revenge
               which
               consists
               in
               the
               Joy
               we
               perceive
               at
               other
               Men's
               Misfortunes
               .
               This
               is
               an
               hideous
               Pleasure
               ,
               which
               is
               nourish'd
               by
               our
               Neighbours
               tears
               :
               Yet
               if
               you
               look
               closely
               into
               the
               Matter
               ,
               
               you
               'll
               find
               't
               is
               most
               agreeable
               to
               the
               Palate
               of
               worldly
               Men.
               This
               Pleasure
               is
               proportion'd
               to
               the
               degree
               of
               that
               Hatred
               which
               gave
               it
               Birth
               .
               Hence
               a
               Poet
               of
               our
               Age
               ,
               who
               had
               a
               competent
               Knowlede
               of
               Man's
               Heart
               ,
               expresses
               the
               Excess
               of
               Hatred
               ,
               by
               the
               Excess
               of
               Pleasure
               :
               
                 
                   Should
                   Clouds
                   disgorge
                   their
                   Flames
                   upon
                   this
                   Place
                   ,
                
                 
                   And
                   Thunder
                   to
                   the
                   ground
                   these
                   Buildings
                   rase
                   ;
                
                 
                   Should
                   thy
                   proud
                   Laurels
                   into
                   Ashes
                   wast
                   ,
                
                 
                   And
                   all
                   the
                   Roman
                   Stock
                   new
                   breathe
                   their
                   last
                   ;
                
                 
                   I
                   cou'd
                   endure
                   these
                   Objects
                   in
                   my
                   fight
                   ,
                
                 
                   Cause
                   'em
                   my self
                   ,
                   and
                   Dye
                   ev'n
                   with
                   Delight
                   .
                
              
            
             
               Incredulity
               fortifies
               it self
               with
               the
               Pleasure
               of
               all
               the
               other
               Passions
               which
               attack
               Religion
               ,
               and
               are
               delighted
               with
               upholding
               such
               Doubts
               as
               favour
               the
               Interest
               of
               their
               Disorder
               ;
               and
               Impiety
               ,
               which
               seems
               to
               do
               Evil
               for
               Evil's
               sake
               ,
               and
               without
               any
               further
               Advantage
               ,
               yet
               has
               its
               secret
               Pleasures
               ,
               which
               are
               so
               much
               the
               more
               dangerous
               ,
               the
               more
               the
               Soul
               hides
               'em
               from
               it self
               at
               that
               time
               ,
               when
               it
               most
               exquisitely
               tasts
               '
               em
               .
            
             
               It
               often
               happens
               ,
               that
               an
               Interest
               of
               Vanity
               ,
               makes
               us
               irreverent
               to
               the
               
                 Supream
                 Being
              
               .
               We
               wou'd
               fain
               seem
               formidable
               to
               Men
               ,
               by
               seeming
               to
               have
               no
               fear
               of
               God
               :
               To
               menace
               and
               threaten
               the
               Earth
               ,
               we
               blaspheme
               Heaven
               .
            
             
               But
               yet
               that
               is
               not
               the
               principal
               Ingredient
               of
               Impiety
               :
               Man
               naturally
               hates
               God
               ,
               because
               he
               hates
               the
               Dependance
               which
               submits
               him
               to
               his
               Dominion
               ,
               and
               the
               Law
               
               which
               restrains
               his
               Desires
               .
               This
               Abhorrence
               of
               the
               Deity
               lies
               hid
               in
               the
               bottom
               of
               Man's
               Heart
               ,
               or
               Infirmity
               and
               Fear
               many
               times
               conceal
               it
               from
               the
               Eyes
               of
               Reason
               :
               This
               inward
               Aversion
               perceives
               a
               secret
               Pleasure
               at
               any
               thing
               that
               dares
               and
               affronts
               GOD
               ;
               Men
               love
               those
               flights
               of
               Wit
               which
               scandalize
               the
               Divinity
               .
            
             
               
                 Victrix
                 causa
                 Diis
                 placuit
                 ,
                 sed
                 victa
                 Catoni
                 .
              
               
                 
                   Il
                   dédaigne
                   de
                   voir
                   le
                   Ciel
                   qui
                   le
                   trahit
                   .
                
              
               
                 He
                 scorns
                 to
                 see
                 the
                 Heaven
                 ,
                 which
                 betrays
                 him
                 .
              
            
             
               This
               seem'd
               Brave
               and
               Great
               ,
               because
               it
               was
               Impious
               .
            
             
               I
               am
               inclinable
               to
               their
               Opinion
               ,
               who
               hold
               that
               Fear
               is
               the
               original
               Source
               of
               Superstition
               ,
               provided
               we
               join
               Hatred
               and
               Fear
               together
               ,
               as
               they
               are
               often
               found
               in
               the
               Heart
               of
               Man
               ;
               it
               being
               hard
               for
               us
               not
               to
               have
               some
               Hatred
               and
               Aversion
               at
               that
               which
               we
               very
               much
               fear
               and
               dread
               .
               'T
               is
               certain
               ,
               that
               Superstition
               would
               not
               be
               so
               common
               in
               the
               World
               (
               for
               ordinarily
               't
               is
               made
               up
               of
               an
               inhumane
               Extravagance
               )
               did
               not
               Pleasure
               inveigle
               Men
               to
               that
               which
               Reason
               forbids
               ;
               and
               this
               Pleasure
               consists
               in
               an
               inward
               Satisfaction
               ,
               at
               seeing
               the
               Deity
               abus'd
               and
               degraded
               .
               The
               Pagans
               did
               not
               only
               meet
               with
               a
               Pleasure
               of
               Pride
               ,
               in
               raising
               Men
               to
               the
               Order
               of
               Gods
               ,
               but
               also
               a
               Pleasure
               of
               Hatred
               and
               Impiety
               ,
               in
               debasing
               the
               Gods
               to
               the
               Condition
               of
               Men
               ;
               and
               it
               may
               be
               they
               were
               not
               
               so
               much
               delighted
               with
               reading
               those
               Fables
               of
               their
               Poets
               ,
               which
               related
               the
               Apotheoses
               of
               Men
               ,
               as
               those
               which
               feign'd
               the
               Wounds
               and
               Defeats
               of
               the
               Gods
               ,
               by
               Humane
               Arms.
               
            
             
               So
               that
               whoever
               sounds
               the
               Depth
               of
               our
               Heart
               will
               find
               ,
               that
               Superstition
               and
               Profaneness
               are
               not
               so
               opposite
               as
               Men
               commonly
               imagine
               ;
               and
               that
               they
               are
               united
               in
               this
               secret
               Hatred
               of
               God
               ,
               which
               follows
               the
               State
               of
               our
               Corruption
               ,
               and
               which
               nothing
               can
               cure
               but
               Grace
               .
            
             
               As
               Pride
               and
               Hatred
               are
               united
               to
               form
               that
               vast
               Pleasure
               ,
               which
               Superstition
               aims
               at
               ,
               and
               the
               Delight
               we
               find
               in
               Impiety
               ;
               so
               also
               they
               combine
               to
               make
               the
               Pleasure
               of
               Malignity
               ,
               Slander
               and
               Calumny
               .
            
             
               Here
               we
               find
               a
               Pleasure
               of
               Vain-glory
               :
               For
               we
               many
               times
               dispraise
               other
               Men
               ,
               with
               a
               Design
               indirectly
               to
               commend
               our
               our selves
               .
               Any
               Man
               in
               the
               World
               would
               openly
               praise
               himself
               ,
               if
               he
               dar'd
               be
               so
               bold
               ;
               but
               fearing
               least
               a
               breach
               of
               Modesty
               might
               make
               a
               Blemish
               in
               his
               Escutcheon
               ,
               he
               's
               obliged
               to
               go
               a
               By-way
               to
               work
               ,
               to
               use
               Cunning
               and
               Artifice
               in
               displaying
               his
               Merit
               to
               the
               Eyes
               of
               Mankind
               ,
               so
               as
               not
               to
               attract
               the
               Reproach
               of
               too
               great
               Vanity
               :
               He
               dares
               not
               commend
               himself
               in
               plain
               Terms
               ,
               but
               hopes
               that
               by
               speaking
               of
               others
               ,
               he
               shall
               give
               an
               indirect
               Description
               of
               himself
               ;
               that
               by
               making
               a
               shew
               of
               Horrour
               and
               Detestation
               of
               
               an
               evil
               Action
               ,
               he
               shall
               testify
               how
               much
               his
               Vertue
               removes
               him
               from
               the
               like
               Fault
               ▪
               And
               that
               the
               more
               he
               blames
               the
               Vices
               o●
               others
               ,
               the
               greater
               Evidence
               will
               he
               give
               of
               his
               own
               Exemption
               from
               'em
               ,
               and
               make
               People
               think
               him
               endu'd
               with
               the
               opposite
               Vertues
               .
               A
               dull
               and
               unpolitick
               Self-love
               draws
               this
               Discourse
               ,
               saying
               ,
               
                 As
                 for
                 my
                 part
                 ,
                 tho'
                 I
                 have
                 very
                 great
                 Defects
                 ,
                 yet
                 may
                 I
                 boast
                 that
                 I
                 have
                 not
                 This
                 :
              
               But
               an
               ingenious
               and
               prudent
               Self-love
               knows
               better
               how
               to
               manage
               its
               Modesty
               ,
               and
               many
               times
               hides
               its
               Contempt
               ,
               but
               much
               more
               the
               design
               it
               has
               in
               Contemning
               .
            
             
               But
               besides
               this
               Interest
               of
               Pride
               ,
               which
               makes
               us
               delighted
               in
               despising
               other
               Men
               ,
               there
               's
               also
               an
               Interest
               of
               Hatred
               ,
               which
               creates
               in
               us
               the
               like
               Disposition
               .
               We
               look
               upon
               other
               Men
               as
               our
               Enemies
               ,
               because
               we
               regard
               'em
               as
               Competitors
               in
               the
               pursuit
               of
               temporal
               Enjoyments
               :
               You
               'll
               always
               be
               pleas'd
               at
               seeing
               'em
               Degraded
               ,
               whilst
               you
               think
               'em
               in
               a
               Condition
               to
               rival
               you
               in
               any
               thing
               :
               But
               no
               sooner
               does
               this
               Opposition
               cease
               ,
               but
               there
               's
               also
               an
               End
               of
               that
               Pleasure
               you
               conceiv'd
               in
               their
               Debasement
               ;
               hence
               it
               happens
               that
               Slander
               has
               for
               its
               Object
               ,
               not
               the
               Dead
               ,
               but
               the
               Living
               .
            
             
               After
               this
               't
               is
               easy
               to
               judge
               ,
               that
               the
               Pleasure
               of
               Conversation
               ,
               is
               not
               so
               innocent
               as
               Men
               commonly
               fancy
               .
               Indifferent
               things
               are
               tedious
               to
               us
               ;
               those
               which
               concern
               and
               
               nearly
               relate
               to
               us
               ,
               excite
               a
               Pleasure
               either
               of
               Pride
               ,
               Hatred
               ,
               Impiety
               ,
               Ambition
               ,
               or
               some
               other
               Passion
               no
               less
               Criminal
               .
            
             
               As
               there
               is
               a
               Pleasure
               of
               Conversation
               ,
               there
               is
               also
               a
               Pleasure
               of
               Thoughts
               ,
               which
               proceeds
               from
               the
               same
               Source
               with
               the
               former
               :
               It
               arises
               from
               this
               ,
               that
               our
               Heart
               ,
               being
               prepossess'd
               with
               certain
               Passions
               ,
               can't
               enjoy
               it self
               ,
               but
               when
               it
               thinks
               upon
               certain
               Objects
               ;
               and
               therefore
               suspends
               all
               our
               other
               Thoughts
               and
               Reflections
               .
               Such
               is
               the
               Pleasure
               of
               a
               Lover
               ,
               who
               forgets
               every
               thing
               else
               to
               think
               of
               the
               Object
               of
               his
               Love
               ;
               he
               perceives
               a
               sort
               of
               Delight
               in
               his
               Amorous
               Contemplations
               ,
               (
               which
               is
               destroy'd
               by
               Passion
               )
               because
               the
               Pleasure
               of
               Thought
               yields
               to
               that
               of
               Sense
               .
            
             
               Men
               commonly
               imagine
               ,
               that
               the
               usual
               Distractions
               and
               Wanderings
               of
               those
               that
               pray
               to
               God
               ,
               or
               exercise
               any
               other
               Duties
               of
               Religion
               ,
               are
               the
               least
               of
               Faults
               ;
               but
               if
               they
               enquire
               into
               the
               Cause
               of
               'em
               ,
               they
               'll
               change
               their
               Opinion
               :
               For
               indeed
               these
               proceed
               meerly
               from
               the
               too
               great
               Pleasure
               ,
               which
               the
               Ideas
               of
               temporal
               Things
               excite
               in
               our
               Minds
               ;
               and
               that
               ,
               as
               I
               may
               so
               speak
               ,
               we
               desire
               to
               retain
               those
               worldly
               Objects
               by
               the
               Pleasure
               of
               Thinking
               ,
               which
               escape
               our
               reach
               thro'
               the
               Suspension
               of
               our
               sensual
               Delights
               .
            
             
               We
               every
               where
               seek
               for
               Pleasure
               ,
               just
               as
               Bees
               for
               those
               Flowers
               which
               afford
               'em
               
               Nourishment
               ;
               and
               as
               they
               many
               Times
               find
               what
               they
               search
               for
               in
               foul
               and
               moorish
               places
               ,
               so
               it
               frequently
               happens
               ,
               that
               we
               perceive
               a
               kind
               of
               Pleasure
               in
               Affairs
               ,
               Dangers
               ▪
               Labours
               ,
               and
               sometimes
               even
               in
               Affliction
               ▪
               if
               it
               be
               not
               very
               great
               .
               There
               's
               a
               Pleasure
               which
               might
               justly
               be
               term'd
               ,
               the
               Pleasure
               of
               Complaints
               and
               Tears
               :
               We
               take
               delight
               in
               lamenting
               the
               Death
               of
               illustrious
               Persons
               the
               Glory
               of
               those
               ,
               who
               are
               bewail'd
               ,
               signalizing
               ,
               in
               some
               sort
               ,
               even
               those
               who
               bewai●●
               '
               em
               .
               We
               take
               a
               Pleasure
               to
               prolong
               and
               eternize
               our
               Sorrow
               :
               We
               think
               to
               give
               a
               Specimen
               of
               the
               Constancy
               of
               our
               Soul
               ,
               by
               an
               inconsolable
               Affliction
               .
               Lastly
               ,
               we
               are
               very
               glad
               to
               make
               an
               appearance
               of
               the
               Greatness
               of
               our
               Loss
               ,
               thinking
               to
               engage
               the
               Compassion
               of
               others
               to
               reflect
               upon
               our
               own
               Worth.
               
            
             
               In
               the
               last
               place
               ,
               we
               perceive
               a
               sort
               of
               Pleasure
               even
               in
               Idleness
               ,
               which
               oftentimes
               causes
               us
               to
               renounce
               all
               the
               rest
               .
               It
               proceeds
               from
               a
               certain
               Effeminacy
               and
               Softness
               ,
               which
               makes
               us
               hate
               even
               the
               least
               Pain
               and
               Incommodity
               :
               For
               our
               whole
               Business
               being
               the
               search
               of
               Pleasure
               ,
               we
               accustom
               our selves
               to
               think
               ,
               love
               ,
               desire
               ,
               speak
               and
               act
               with
               Pleasure
               ;
               to
               seek
               for
               such
               Company
               as
               delights
               us
               ,
               and
               to
               avoid
               all
               manner
               of
               disagreeable
               Occupations
               .
               Hence
               the
               least
               Inconveniency
               puts
               us
               in
               Despair
               ,
               it
               being
               contrary
               to
               this
               prevailing
               Habit
               ,
               and
               suspending
               
               the
               Perception
               of
               so
               many
               different
               Pleasures
               ,
               the
               Thoughts
               whereof
               are
               always
               present
               to
               our
               Mind
               .
            
             
               Wherefore
               we
               must
               not
               think
               to
               find
               Stedfastness
               and
               Constancy
               in
               Voluptuous
               Souls
               :
               Pride
               indeed
               may
               cause
               'em
               to
               affect
               a
               sort
               of
               Hardiness
               ,
               to
               support
               Disgraces
               and
               Calamities
               ,
               but
               certainly
               they
               never
               put
               on
               a
               real
               Fortitude
               till
               they
               are
               freed
               from
               the
               charming
               Idea's
               of
               Pleasure
               .
            
             
               Bodily
               Pleasure
               is
               more
               sensible
               than
               Spiritual
               ,
               yet
               this
               appears
               more
               Criminal
               than
               that
               :
               For
               the
               Pleasure
               of
               Pride
               is
               Sacrilegious
               ,
               which
               appropriates
               to
               it self
               the
               Honour
               belonging
               to
               God
               ;
               the
               Pleasure
               of
               Hatred
               is
               Barbarous
               and
               Blood-thirsty
               ,
               which
               is
               delighted
               in
               nothing
               but
               Desolation
               and
               Tears
               ;
               and
               the
               Pleasure
               of
               Incredulity
               and
               Superstition
               is
               ,
               as
               we
               before
               shew'd
               ,
               full
               of
               Impiety
               and
               Wickedness
               ,
               which
               is
               nourished
               and
               upheld
               by
               any
               thing
               that
               seems
               to
               deba●e
               or
               annihilate
               the
               Deity
               .
            
             
               This
               shews
               us
               ,
               in
               the
               first
               place
               ,
               that
               Pleasure
               is
               as
               universal
               as
               our
               Corruption
               ,
               it
               being
               certain
               ,
               that
               they
               who
               are
               abandon'd
               to
               one
               sort
               of
               Pleasure
               ,
               seldom
               fail
               to
               enslave
               themselves
               to
               another
               .
               It
               signifies
               but
               little
               ,
               for
               Instance
               ,
               to
               make
               great
               Scruples
               about
               the
               Use
               of
               sensual
               Pleasures
               ,
               when
               we
               are
               given
               up
               to
               that
               of
               the
               Mind
               ,
               which
               is
               far
               more
               criminal
               and
               dangerous
               .
            
             
             
               Secondly
               ,
               we
               may
               reasonably
               conclude
               ,
               that
               't
               is
               impossible
               to
               cure
               One-self
               of
               this
               Vice
               ,
               by
               Motives
               purely
               Temporal
               .
               For
               when
               you
               allege
               to
               a
               Voluptuous
               Man
               ,
               the
               Considerations
               of
               Honour
               and
               Decorum
               ,
               of
               his
               Interest
               and
               Establishment
               in
               the
               World
               ,
               you
               may
               perhaps
               so
               far
               work
               upon
               him
               ,
               as
               to
               oblige
               him
               to
               prefer
               the
               Pleasures
               of
               Pride
               and
               Ambition
               before
               sensual
               Pleasure
               ;
               but
               this
               will
               but
               transport
               him
               from
               one
               Vice
               to
               another
               .
            
             
               If
               you
               'd
               find
               such
               Motives
               as
               are
               capable
               of
               withdrawing
               him
               from
               all
               kinds
               of
               Pleasure
               ,
               you
               must
               put
               the
               case
               to
               him
               of
               forsaking
               all
               worldly
               Delights
               ,
               if
               need
               be
               ;
               and
               to
               this
               End
               ,
               set
               him
               upon
               making
               this
               Reflection
               ,
               That
               himself
               shall
               last
               to
               Eternity
               ,
               and
               those
               Pleasures
               but
               for
               a
               Moment
               .
            
             
               Indeed
               upon
               the
               Principles
               of
               a
               mortal
               and
               perishing
               Man
               ,
               the
               Cause
               of
               Pleasure
               seems
               just
               and
               reasonable
               ;
               for
               't
               is
               natural
               to
               One
               that
               is
               not
               to
               be
               very
               long
               in
               a
               Condition
               of
               enjoying
               the
               sweetness
               of
               Pleasure
               ,
               to
               seek
               and
               pursue
               it
               ,
               so
               long
               as
               he
               has
               an
               Opportunity
               :
               This
               Piece
               of
               Morality
               is
               prettily
               express'd
               by
               Horace
               :
               
                 Vitae
                 summa
                 brevis
                 spem
                 nos
                 vetat
                 inchoare
                 longam
                 .
              
               Were
               all
               Man's
               Hopes
               and
               Pretensions
               confin'd
               to
               the
               short
               Duration
               of
               this
               Life
               ,
               there
               would
               be
               Truth
               and
               Reason
               in
               these
               Maxims
               :
               
               But
               being
               destin'd
               to
               live
               after
               Death
               ,
               the
               Light
               of
               Nature
               teaches
               us
               ,
               that
               he
               ought
               in
               like
               manner
               to
               aspire
               at
               those
               eternal
               Delights
               ,
               whereof
               Religion
               so
               happily
               informs
               him
               .
            
             
               To
               this
               I
               add
               ,
               that
               the
               
                 Immortal
                 Man
              
               ,
               or
               as
               I
               have
               already
               describ'd
               him
               ,
               he
               who
               believes
               he
               is
               Eternal
               ,
               and
               acts
               according
               to
               this
               Principle
               ,
               easily
               renounces
               the
               Allurements
               of
               Pleasure
               ,
               thro'
               his
               desire
               of
               an
               endless
               and
               unlimited
               Happiness
               .
               'T
               is
               impossible
               he
               should
               become
               a
               slave
               to
               sensual
               Delight
               ,
               which
               he
               knows
               the
               Author
               of
               Nature
               imploy'd
               purely
               as
               a
               Motive
               to
               engage
               us
               in
               the
               Preservation
               or
               Propagation
               of
               the
               Body
               .
               He
               's
               as
               far
               from
               placing
               his
               
                 Supream
                 Felicity
              
               in
               the
               Pleasure
               of
               being
               applauded
               and
               extoll'd
               by
               a
               Society
               of
               Mortals
               ,
               as
               any
               Man
               in
               his
               right
               Senses
               would
               be
               from
               placing
               his
               Glory
               in
               the
               Praise
               and
               Commendation
               of
               one
               that
               's
               to
               see
               him
               but
               for
               a
               Moment
               .
               He
               is
               not
               affected
               with
               the
               Pleasure
               of
               Revenge
               ;
               he
               'll
               hardly
               look
               upon
               those
               Persons
               as
               Enemies
               ,
               who
               do
               him
               but
               a
               temporal
               Prejudice
               .
               He
               patiently
               supports
               the
               short
               D●pendances
               of
               this
               Life
               ,
               and
               for
               the
               same
               reason
               tasts
               not
               any
               criminal
               Pleasure
               ,
               in
               being
               a
               Superiour
               ,
               regarding
               his
               Condition
               as
               a
               provisional
               and
               transitory
               State
               ,
               which
               scarcely
               deserves
               his
               Care
               and
               Attention
               .
               In
               a
               word
               ,
               the
               
                 Immortal
                 Man
              
               has
               no
               Passions
               but
               what
               are
               very
               moderate
               about
               〈◊〉
               Objects
               of
               this
               Life
               ,
               and
               as
               his
               pleasure
               
               in
               the
               World
               ,
               is
               proportion'd
               to
               the
               Degree
               of
               his
               application
               to
               these
               Objects
               ;
               't
               is
               easy
               to
               conceive
               ,
               that
               he
               finds
               himself
               situated
               above
               the
               Sphere
               of
               Voluptuousness
               ;
               in
               which
               certainly
               he
               cannot
               be
               said
               to
               lose
               any
               thing
               ,
               being
               advantagiously
               indemnify'd
               by
               the
               Commerce
               of
               Love
               ,
               Gratitude
               ,
               Zeal
               ,
               Joy
               and
               Consolation
               ,
               which
               he
               holds
               with
               God
               ,
               who
               by
               the
               Sentiment
               of
               his
               holy
               and
               unspeakable
               Delights
               ,
               raises
               him
               above
               the
               melancholly
               Scene
               of
               our
               sad
               and
               intoxicated
               Pleasure
               .
            
             
               Wherefore
               Man
               does
               not
               escape
               the
               fond
               Embraces
               of
               Pleasure
               ,
               as
               't
               is
               usually
               fancy'd
               ,
               either
               by
               Pride
               ,
               Interest
               ,
               Revenge
               or
               Ambition
               ;
               he
               that
               shuts
               himself
               up
               in
               the
               narrow
               limits
               of
               this
               Life
               ,
               will
               be
               Voluptuous
               ,
               do
               what
               he
               can
               .
               Let
               the
               Pagan
               Philosophers
               tell
               us
               as
               many
               fine
               Precepts
               of
               Vertue
               ,
               and
               prescribe
               as
               many
               Remedies
               as
               they
               please
               against
               Intemperance
               ,
               we
               'll
               indeed
               admire
               their
               Maxims
               ,
               because
               of
               the
               secret
               Relation
               they
               have
               to
               our
               natural
               Dignity
               ,
               of
               which
               we
               have
               a
               confus'd
               and
               imperfect
               Knowlege
               :
               But
               shall
               never
               find
               our selves
               any
               farther
               dispos'd
               to
               practice
               'em
               ,
               than
               as
               we
               are
               convinc'd
               of
               our
               Eternity
               .
            
          
           
             
             
               CHAP.
               XIV
               .
               
                 Wherein
                 we
                 Treat
                 of
                 the
                 general
                 Disorders
                 of
              
               Self-love
               ,
               
                 and
                 particularly
                 of
                 Pride
              
               .
            
             
               PLeasure
               and
               Glory
               are
               the
               two
               general
               Goods
               ,
               which
               give
               a
               season
               and
               relish
               to
               all
               the
               rest
               :
               They
               are
               ,
               as
               it
               were
               ,
               the
               Spirit
               and
               Salt
               of
               all
               the
               others
               ,
               differing
               in
               this
               ,
               as
               we
               before
               observ'd
               ,
               That
               Pleasure
               becomes
               amiable
               and
               desirable
               purely
               for
               its
               own
               sake
               ,
               whereas
               Glory
               is
               perceiv'd
               meerly
               upon
               the
               account
               of
               that
               Pleasure
               which
               attends
               it
               .
            
             
               But
               tho'
               Glory
               be
               perceiv'd
               only
               by
               means
               of
               that
               Pleasure
               ,
               wherewith
               't
               is
               accompany'd
               ,
               yet
               may
               it
               still
               be
               said
               in
               some
               sense
               to
               be
               desirable
               for
               its
               own
               sake
               ;
               at
               least
               it
               must
               be
               certainly
               acknowledg'd
               that
               't
               is
               no
               easy
               matter
               to
               find
               out
               the
               primitive
               and
               ancient
               Reason
               ,
               upon
               which
               our
               Love
               of
               Esteem
               is
               founded
               .
               This
               is
               no
               satisfactory
               Solution
               ,
               to
               say
               ,
               that
               we
               desire
               Esteem
               because
               of
               its
               appendant
               Pleasure
               :
               For
               this
               Pleasure
               being
               a
               Pleasure
               of
               Reflection
               ,
               the
               Difficulty
               is
               not
               so
               easily
               ended
               ,
               since
               it
               still
               remains
               to
               know
               why
               this
               Esteem
               ,
               which
               is
               something
               forreign
               and
               remote
               in
               respect
               of
               us
               ,
               should
               cause
               our
               Satisfaction
               ?
            
             
               Nor
               is
               it
               more
               to
               the
               purpose
               ,
               to
               alledge
               the
               Utility
               and
               Profit
               of
               Glory
               ,
               for
               tho'
               the
               
               Esteem
               and
               Repute
               ,
               we
               acquire
               ,
               may
               serve
               to
               make
               us
               succeed
               in
               our
               Designs
               ,
               and
               procure
               us
               divers
               Advantages
               in
               Society
               ,
               yet
               there
               are
               Circumstances
               ,
               under
               which
               this
               Supposition
               will
               not
               hold
               good
               .
               What
               prospect
               of
               Advantage
               could
               
                 Mutius
                 ,
                 Leonidas
                 ,
                 Codrus
                 ,
                 Curtius
                 ,
              
               and
               all
               those
               other
               Heroes
               propose
               to
               themselves
               ,
               who
               laid
               down
               their
               Lives
               in
               the
               Field
               ,
               and
               pursuit
               of
               Honour
               ?
               What
               Advantage
               could
               they
               see
               in
               sacrificing
               their
               Goods
               and
               Themselves
               upon
               the
               Altar
               of
               Pride
               ?
               Thro'
               what
               Principle
               of
               Interest
               do
               those
               Indian
               Women
               ,
               who
               burn
               themselves
               in
               the
               Funeral
               Pile
               of
               their
               deceas'd
               Husbands
               ,
               seek
               even
               in
               despight
               of
               Laws
               and
               Remonstrances
               ,
               for
               an
               Esteem
               which
               they
               Survive
               ?
            
             
               A
               certain
               Person
               hath
               said
               upon
               this
               subject
               ,
               That
               Self-love
               delights
               to
               foster
               and
               cherish
               an
               Idea
               of
               our
               Perfections
               ,
               which
               is
               ,
               as
               it
               were
               ,
               its
               domestick
               Idol
               ,
               being
               unable
               to
               endure
               any
               thing
               that
               opposes
               this
               Idea
               ,
               as
               Contempt
               and
               Injuries
               ;
               and
               on
               the
               other
               hand
               ,
               passionately
               searching
               after
               all
               that
               flatters
               and
               magnifies
               it
               ,
               as
               Esteem
               and
               Commendations
               .
               According
               to
               this
               Principle
               the
               Advantage
               of
               Glory
               would
               consist
               in
               this
               ,
               That
               the
               Esteem
               which
               others
               have
               for
               us
               ,
               confirms
               the
               good
               Opinion
               we
               have
               of
               our selves
               :
               But
               that
               this
               is
               not
               the
               principal
               Source
               of
               the
               Love
               of
               Esteem
               and
               Honour
               ,
               appears
               from
               hence
               ,
               That
               Men
               for
               the
               generality
               
               make
               more
               account
               of
               the
               apparent
               Merit
               which
               they
               obtain
               by
               the
               Esteem
               of
               others
               ,
               than
               of
               the
               real
               Merit
               which
               attracts
               the
               Esteem
               of
               themselves
               ;
               or
               ,
               if
               you
               will
               ,
               that
               they
               had
               rather
               have
               those
               Faults
               which
               Men
               esteem
               and
               value
               ,
               than
               such
               good
               Qualities
               as
               are
               not
               priz'd
               in
               the
               Eyes
               of
               the
               World
               ;
               and
               that
               moreover
               there
               are
               multitudes
               of
               Persons
               ,
               that
               seek
               to
               make
               themselves
               considerable
               and
               valu'd
               by
               such
               Accomplishments
               and
               Qualities
               ,
               as
               they
               very
               well
               know
               they
               are
               not
               endu'd
               with
               ,
               which
               destroys
               the
               Opinion
               ,
               that
               they
               have
               recourse
               to
               an
               outward
               and
               forreign
               Esteem
               ,
               to
               confirm
               the
               good
               Sentiments
               they
               have
               of
               themselves
               .
            
             
               'T
               is
               equally
               groundless
               to
               imagine
               ,
               that
               we
               desire
               Esteem
               meerly
               for
               this
               reason
               ,
               That
               we
               may
               be
               distinguish'd
               and
               rais'd
               above
               the
               common
               Rank
               ;
               for
               this
               is
               to
               explain
               the
               Cause
               by
               the
               Effect
               .
               We
               don't
               seek
               for
               Esteem
               ,
               that
               we
               may
               distinguish
               our selves
               ,
               but
               we
               distinguish
               our selves
               ,
               because
               we
               would
               be
               esteem'd
               ,
               by
               departing
               from
               the
               Multitude
               ,
               and
               leaving
               the
               Dungeon
               of
               our
               former
               Obscurity
               .
            
             
               Lastly
               ,
               The
               Love
               of
               Esteem
               in
               its
               general
               Idea
               ,
               can't
               be
               said
               to
               proceed
               from
               this
               Idolatry
               of
               Self-love
               ,
               which
               aims
               at
               being
               Eternal
               and
               Immense
               like
               GOD
               ,
               exhibiting
               to
               us
               an
               imaginary
               Eternity
               in
               the
               memories
               of
               Men
               ,
               to
               save
               us
               from
               the
               Shipwrack
               
               of
               Time
               ,
               and
               maugre
               its
               consuming
               Malignity
               to
               perpetuate
               our
               Name
               ;
               and
               trying
               to
               enlarge
               our
               Dimensions
               ,
               and
               extend
               'em
               to
               the
               utmost
               limits
               of
               the
               World
               ,
               by
               buisying
               the
               Minds
               of
               Men
               with
               the
               Consideration
               of
               our
               Actions
               and
               Grandeur
               .
               If
               that
               were
               the
               only
               Source
               of
               the
               Love
               of
               Esteem
               and
               Honour
               ,
               't
               would
               follow
               ,
               that
               we
               cou'd
               not
               innocently
               desire
               the
               Esteem
               of
               other
               Men
               ,
               nor
               consequently
               be
               blamable
               for
               dreading
               Infamy
               and
               Disgrace
               ,
               which
               is
               contrary
               to
               Reason
               .
            
             
               Tho'
               we
               search
               ne're
               so
               long
               for
               the
               Springs
               of
               this
               Inclination
               ,
               I
               'm
               perswaded
               ,
               that
               the
               reason
               of
               it
               will
               no
               where
               else
               be
               discover'd
               ,
               but
               in
               the
               Wisdom
               of
               the
               Creatour
               .
               For
               as
               God
               imploys
               the
               Use
               of
               Pleasure
               ,
               in
               order
               to
               preserve
               and
               propagate
               our
               Body
               ,
               to
               unite
               us
               together
               ,
               and
               make
               us
               sensible
               of
               the
               Good
               and
               Preservation
               of
               Society
               ,
               wherein
               we
               are
               plac'd
               ,
               so
               there
               's
               no
               doubt
               ,
               but
               his
               Wisdom
               makes
               use
               of
               the
               Love
               of
               Esteem
               ,
               to
               defend
               us
               from
               the
               Debasements
               of
               Pleasure
               ,
               and
               put
               us
               upon
               exerting
               honest
               and
               laudable
               Actions
               (
               which
               so
               well
               agree
               with
               the
               Dignity
               of
               our
               Nature
               )
               and
               at
               the
               same
               time
               to
               unite
               us
               more
               conveniently
               one
               with
               another
               .
            
             
               This
               Pre-caution
               would
               not
               have
               been
               necessary
               ,
               had
               Humane
               Reason
               acted
               only
               by
               it self
               ,
               and
               independently
               from
               Sense
               :
               For
               then
               this
               Reason
               would
               be
               able
               ,
               not
               only
               to
               
               shew
               us
               what
               is
               Honest
               ,
               but
               also
               to
               prefer
               it
               before
               what
               is
               Pleasant
               :
               But
               because
               this
               Reason
               is
               Partial
               ,
               and
               many
               times
               judges
               in
               favour
               of
               Pleasure
               ,
               tying
               Honour
               and
               Decorum
               to
               that
               which
               delights
               us
               ;
               the
               Wisdom
               of
               the
               Creatour
               thought
               fit
               to
               give
               us
               for
               the
               Arbitrator
               of
               our
               Actions
               ,
               not
               only
               our
               own
               Reason
               ,
               which
               suffers
               it self
               to
               be
               corrupted
               and
               brib'd
               by
               the
               softness
               of
               Pleasure
               ,
               but
               also
               the
               Reason
               of
               other
               Men
               ,
               which
               is
               not
               so
               easily
               seduc'd
               .
            
             
               Wherefore
               ,
               because
               the
               Author
               of
               Nature
               was
               so
               pleas'd
               ,
               that
               other
               Men's
               Reason
               should
               be
               in
               some
               sort
               our
               Law
               and
               Judge
               as
               to
               moral
               Honesty
               ,
               and
               the
               Decorums
               of
               reasonable
               Nature
               :
               Upon
               this
               very
               account
               he
               form'd
               us
               with
               a
               natural
               Desire
               of
               raising
               an
               Esteem
               of
               our selves
               in
               the
               Minds
               of
               others
               ;
               a
               Desire
               ,
               which
               assuredly
               precedes
               the
               Reflections
               of
               our
               Mind
               .
            
             
               For
               tho'
               the
               Utility
               ,
               Pleasure
               and
               Desire
               of
               finding
               Confirmations
               of
               the
               Opinion
               we
               have
               of
               our selves
               ,
               &c.
               may
               be
               capable
               of
               satisfying
               the
               Love
               of
               Esteem
               ,
               yet
               we
               have
               shewn
               ,
               that
               they
               are
               not
               the
               Cause
               of
               it
               .
            
             
               And
               here
               we
               might
               distinguish
               Three
               Worlds
               ,
               which
               the
               Wisdom
               of
               the
               Creatour
               has
               founded
               upon
               Three
               natural
               Inclinations
               :
               The
               Animal
               ,
               the
               Rational
               ,
               and
               the
               Religious
               World.
               The
               first
               is
               a
               Society
               of
               Persons
               united
               by
               Sense
               ,
               the
               second
               of
               Persons
               united
               by
               Esteem
               ,
               the
               third
               of
               Persons
               
               united
               by
               natural
               Religion
               .
               The
               first
               has
               for
               its
               Principle
               the
               Love
               of
               Pleasure
               ,
               the
               second
               the
               Love
               of
               Esteem
               ,
               the
               third
               Conscience
               .
               All
               these
               three
               Principles
               are
               Natural
               ,
               and
               the
               Grounds
               of
               'em
               is
               not
               elsewhere
               to
               be
               search'd
               for
               ,
               than
               in
               the
               Wisdom
               of
               the
               Creatour
               .
               The
               first
               of
               these
               Worlds
               relates
               to
               the
               second
               ,
               the
               second
               to
               the
               third
               ,
               and
               the
               third
               to
               the
               last
               .
               Wherefore
               these
               things
               are
               thus
               subordinated
               to
               each
               other
               ,
               Esteem
               regulates
               the
               Love
               of
               Pleasure
               ,
               and
               Religion
               ought
               to
               regulate
               the
               Love
               of
               Esteem
               ;
               and
               this
               Subordination
               is
               no
               less
               natural
               than
               these
               Inclinations
               .
            
             
               The
               Love
               of
               Pleasure
               may
               truly
               be
               attributed
               to
               Nature
               :
               But
               the
               Irregularities
               of
               Voluptuousness
               are
               to
               be
               reckon'd
               to
               another
               Account
               .
               The
               Love
               of
               Esteem
               may
               be
               said
               to
               be
               Natural
               ;
               but
               yet
               we
               are
               not
               to
               suppose
               ,
               that
               the
               Extravagancies
               and
               Enormities
               of
               Pride
               arise
               from
               the
               Womb
               of
               Nature
               .
               To
               this
               we
               may
               ascribe
               the
               Fear
               of
               God
               ,
               and
               the
               Love
               of
               Vertue
               :
               But
               we
               ought
               not
               to
               give
               it
               an
               Appennage
               of
               all
               those
               Superstitions
               ,
               which
               Men
               have
               been
               pleas'd
               to
               ingraft
               upon
               the
               Principles
               of
               Nature
               ;
               and
               consequently
               't
               is
               necessary
               ,
               that
               the
               Love
               of
               Pleasure
               ,
               of
               Esteem
               ,
               and
               Conscience
               ,
               should
               have
               their
               natural
               Law
               ,
               Rules
               and
               Limits
               :
               But
               't
               will
               not
               be
               amiss
               to
               insist
               upon
               the
               Love
               of
               Esteem
               .
            
          
           
             
             
               CHAP.
               XV.
               
                 Where
                 we
                 examine
                 all
                 those
                 Irregularities
                 ,
                 which
                 are
                 the
                 Ingredients
                 of
                 Pride
                 .
              
            
             
               IT
               seems
               ,
               that
               hitherto
               we
               have
               not
               had
               a
               very
               perfect
               Knowledge
               of
               Pride
               ,
               and
               doubtless
               the
               reason
               was
               ,
               because
               we
               have
               not
               throughly
               distinguish'd
               its
               several
               Parts
               ,
               nor
               with
               sufficient
               Attention
               examin'd
               all
               its
               Characters
               .
               Pride
               in
               general
               may
               be
               reduc'd
               to
               Five
               principal
               Branches
               :
               Namely
               ,
               to
               the
               Love
               of
               Esteem
               ,
               to
               Presumption
               ,
               Vanity
               ,
               Ambition
               ,
               and
               Haughtiness
               .
               For
               tho'
               Men
               are
               wont
               to
               confound
               these
               Terms
               ,
               and
               use
               'em
               indifferently
               to
               signify
               the
               same
               Thing
               ;
               't
               is
               certain
               that
               these
               Expressions
               have
               somewhat
               different
               Significations
               .
               The
               Love
               of
               Esteem
               is
               Natural
               and
               Lawful
               in
               it self
               ,
               as
               we
               before
               observ'd
               ;
               but
               't
               is
               Vicious
               and
               Disorderly
               when
               it
               rises
               to
               Excess
               :
               This
               is
               the
               most
               general
               Irregularity
               of
               Pride
               ,
               for
               when
               our
               Desire
               of
               Esteem
               is
               excessive
               ,
               't
               is
               natural
               to
               romage
               in
               our selves
               for
               some
               estimable
               Qualities
               ,
               and
               finding
               we
               have
               none
               ,
               our
               Imagination
               presents
               us
               with
               some
               in
               Complaisance
               to
               the
               Inclinations
               of
               the
               Heart
               ,
               from
               whence
               arises
               Presumption
               .
               Moreover
               this
               immoderate
               Love
               of
               Esteem
               makes
               us
               value
               our selves
               upon
               any
               
               Endowment
               ,
               whether
               good
               or
               bad
               ,
               and
               for
               want
               of
               real
               Sources
               of
               Glory
               ,
               to
               aim
               at
               an
               Esteem
               upon
               the
               account
               of
               those
               things
               which
               are
               in
               no
               wise
               Estimable
               ,
               unless
               in
               our
               own
               Fancy
               ;
               this
               is
               properly
               our
               Vanity
               .
               For
               this
               Expression
               originally
               signifies
               the
               Emptiness
               of
               those
               Objects
               ,
               wherein
               we
               erroneously
               seek
               for
               Esteem
               ,
               and
               which
               are
               naughty
               Sources
               of
               Vain-glory.
               From
               this
               excessive
               Love
               of
               Esteem
               arises
               the
               Desire
               we
               have
               to
               raise
               our selves
               above
               other
               Men
               ,
               having
               a
               Perswasion
               ,
               that
               we
               can't
               attract
               a
               publick
               Esteem
               and
               Consideration
               ,
               whilst
               we
               are
               confounded
               with
               the
               Vulgar
               Rabble
               ;
               and
               this
               produces
               Ambition
               .
               Lastly
               ,
               The
               Desire
               we
               have
               to
               make
               a
               great
               Show
               ,
               by
               distinguishing
               our selves
               from
               the
               common
               Rank
               ,
               makes
               us
               despise
               other
               Men
               ,
               seeking
               all
               possible
               means
               to
               degrade
               and
               pull
               'em
               down
               ,
               that
               we
               may
               stand
               upon
               their
               Heads
               .
               All
               the
               Irregularities
               of
               Pride
               being
               reduc'd
               to
               the
               excessive
               Love
               of
               Esteem
               as
               their
               first
               and
               original
               Principle
               ,
               we
               can't
               use
               too
               much
               Diligence
               in
               considering
               this
               latter
               .
               The
               two
               general
               Faults
               of
               this
               Inclination
               are
               Excess
               and
               Irregularity
               ;
               the
               First
               consists
               in
               this
               ,
               That
               we
               love
               Esteem
               too
               much
               :
               the
               Second
               ,
               That
               we
               love
               false
               Esteem
               as
               well
               as
               true
               .
            
             
               In
               order
               to
               understand
               what
               is
               the
               Excess
               of
               th●
               Love
               of
               Esteem
               ,
               we
               must
               consider
               the
               Design
               of
               God
               in
               placing
               this
               Inclination
               
               in
               our
               Heart
               .
               He
               gave
               it
               to
               us
               for
               the
               Preservation
               of
               the
               Body
               ,
               the
               Good
               of
               Society
               ,
               and
               the
               Exercise
               of
               Vertue
               .
               I
               say
               ,
               for
               the
               Preservation
               of
               the
               Body
               ,
               seeing
               that
               the
               Love
               of
               Esteem
               defends
               us
               from
               those
               Extravagances
               of
               corporeal
               Pleasure
               ,
               which
               would
               presently
               tend
               to
               our
               Destruction
               and
               Death
               :
               For
               who
               doubts
               ,
               that
               the
               Desire
               of
               raising
               an
               Esteem
               of
               our selves
               ,
               is
               a
               powerful
               Motive
               to
               stave
               us
               off
               from
               that
               excess
               of
               Debauchery
               and
               Sensuality
               ,
               to
               which
               we
               are
               drag'd
               by
               the
               Love
               of
               Pleasure
               ,
               and
               which
               is
               of
               so
               fatal
               Consequence
               even
               to
               our
               Body
               .
               He
               plac'd
               in
               us
               this
               Inclination
               for
               the
               Good
               of
               Sciety
               ;
               for
               't
               is
               this
               Desire
               to
               obtain
               an
               Esteem
               in
               the
               World
               ,
               that
               renders
               us
               Affable
               and
               Complaisant
               ,
               Obliging
               and
               Civil
               ;
               that
               makes
               us
               love
               Decency
               and
               Sweetness
               of
               Conversation
               .
               And
               yet
               all
               this
               while
               ,
               who
               does
               not
               know
               ,
               that
               the
               finest
               Arts
               ,
               the
               most
               lofty
               Sciences
               ,
               the
               wisest
               Governments
               ,
               the
               most
               just
               Establishments
               ,
               in
               general
               ,
               most
               that
               is
               Admirable
               in
               reasonable
               Society
               ,
               proceeds
               from
               this
               natural
               Desire
               of
               Glory
               ?
               Let
               us
               not
               fancy
               ,
               that
               our
               own
               Corruption
               and
               Concupiscence
               brought
               this
               excellent
               Benefit
               to
               Mankind
               ;
               doubtless
               the
               wise
               Instructions
               of
               the
               Author
               of
               Nature
               had
               the
               chiefest
               Hand
               in
               this
               Matter
               .
               Lastly
               ,
               't
               is
               certain
               ,
               that
               the
               Design
               of
               God
               was
               to
               steer
               and
               incline
               us
               to
               honest
               and
               laudable
               Actions
               ,
               by
               giving
               us
               for
               the
               Judge
               of
               our
               Conduct
               ,
               not
               
               only
               our
               own
               Reason
               ,
               which
               is
               oftentimes
               brib'd
               by
               the
               Enticements
               of
               Pleasure
               ;
               but
               also
               the
               Reason
               of
               other
               Men
               ,
               who
               are
               not
               so
               partial
               in
               our
               Favour
               as
               we
               our selves
               .
               Indeed
               God
               may
               be
               consider'd
               either
               as
               the
               Author
               of
               Society
               ,
               or
               Religion
               .
               As
               the
               Author
               of
               Society
               ,
               he
               thought
               fit
               Men
               should
               enter
               into
               mutual
               Commerce
               ,
               during
               some
               Time
               ;
               and
               with
               this
               Intent
               he
               endow'd
               'em
               with
               such
               Inclinations
               as
               were
               necessary
               to
               the
               Good
               and
               Preservation
               of
               Society
               .
               Among
               these
               are
               to
               be
               reckon'd
               the
               Love
               of
               Pleasure
               ,
               and
               the
               Desire
               of
               Esteem
               :
               This
               latter
               is
               the
               Spring
               of
               Humane
               Vertues
               ,
               which
               ought
               not
               to
               be
               so
               much
               cry'd
               down
               ,
               as
               usually
               they
               are
               ,
               for
               if
               they
               are
               not
               inservient
               to
               eternal
               Salvation
               ,
               yet
               are
               they
               design'd
               for
               the
               Good
               of
               temporal
               Society
               ;
               they
               proceed
               from
               the
               Intention
               of
               the
               Author
               of
               Nature
               ;
               they
               are
               a
               part
               of
               his
               Model
               and
               Platform
               ;
               Love
               of
               Esteem
               being
               the
               means
               he
               makes
               use
               of
               to
               perfect
               Society
               ,
               as
               the
               Love
               of
               Pleasure
               is
               design'd
               to
               found
               it
               .
               As
               for
               Religion
               ,
               that
               has
               more
               lofty
               Views
               ;
               for
               it
               undertakes
               to
               direct
               Men
               to
               the
               eternal
               and
               infinite
               Good.
               
            
             
               Hence
               it
               follows
               ,
               that
               the
               Love
               of
               Esteem
               is
               Excessive
               :
               First
               ,
               when
               it
               tends
               to
               destroy
               the
               Body
               ,
               instead
               of
               preserving
               it
               ;
               Secondly
               ,
               when
               it
               disturbs
               the
               good
               and
               order
               of
               Society
               ,
               instead
               of
               maintaining
               and
               supporting
               it
               ;
               Thirdly
               ,
               when
               it
               causes
               us
               to
               violate
               
               the
               Precepts
               of
               Vertue
               ,
               instead
               of
               putting
               us
               upon
               the
               Practice
               of
               '
               em
               .
            
             
               We
               find
               a
               pat
               Example
               of
               the
               first
               of
               these
               in
               the
               Fury
               of
               Duels
               :
               That
               ,
               in
               my
               Opinion
               ,
               is
               a
               very
               extravagant
               point
               of
               Honour
               ,
               which
               would
               have
               us
               love
               Glory
               ,
               and
               yet
               despise
               Life
               ,
               which
               is
               the
               main
               Foundation
               ,
               and
               partly
               the
               End
               of
               it
               ,
               as
               we
               have
               already
               seen
               .
               What
               will
               Men's
               Esteem
               signify
               to
               me
               ,
               when
               I
               am
               not
               in
               Being
               to
               enjoy
               it
               ?
               Without
               Life
               this
               Honour
               is
               nothing
               .
               Life
               is
               something
               ,
               even
               without
               this
               Honour
               ,
               and
               God
               himself
               thought
               fit
               to
               let
               us
               know
               by
               his
               Conduct
               ,
               that
               the
               former
               is
               more
               Estimable
               than
               the
               latter
               ;
               for
               he
               incites
               us
               to
               the
               Love
               of
               Honour
               ,
               but
               by
               one
               bare
               Motive
               of
               Glory
               ,
               and
               makes
               us
               in
               love
               with
               Life
               ,
               by
               Pleasure
               and
               Glory
               too
               .
            
             
               But
               if
               it
               be
               answer'd
               ,
               That
               't
               is
               not
               so
               much
               the
               love
               of
               Honour
               and
               Esteem
               ,
               as
               fear
               of
               Contempt
               and
               Shame
               ,
               that
               makes
               a
               Man
               expose
               himself
               to
               revenge
               an
               Affront
               ;
               and
               that
               't
               is
               natural
               to
               a
               Man
               of
               Honour
               to
               be
               unable
               to
               live
               under
               the
               pressure
               of
               Infamy
               :
               this
               Reply
               is
               not
               satisfactory
               ,
               because
               as
               't
               is
               a
               Weakness
               not
               to
               be
               able
               to
               endure
               Grief
               ,
               't
               is
               no
               less
               One
               to
               be
               unable
               to
               suffer
               an
               unjust
               and
               groundless
               Contempt
               .
            
             
               In
               the
               bottom
               we
               find
               the
               Love
               of
               Esteem
               ,
               as
               to
               this
               Example
               ,
               to
               be
               irregular
               in
               every
               Respect
               .
               For
               this
               is
               to
               love
               Esteem
               too
               much
               ,
               To
               love
               false
               Esteem
               ,
               and
               that
               
               too
               more
               than
               Life
               ,
               and
               consequently
               more
               than
               the
               Preservation
               of
               the
               Body
               ,
               than
               Society
               ,
               which
               is
               depriv'd
               of
               one
               or
               many
               Members
               by
               the
               Fury
               of
               those
               infamous
               Combats
               :
               And
               lastly
               ,
               more
               than
               Vertue
               ;
               since
               't
               is
               to
               love
               it
               more
               than
               Humanity
               ,
               Justice
               ,
               Charity
               and
               Moderation
               .
            
             
               I
               know
               when
               the
               Case
               is
               put
               to
               spend
               one's
               Blood
               for
               the
               good
               of
               Society
               ,
               and
               the
               Service
               of
               the
               Prince
               ,
               who
               is
               its
               Representative
               ,
               and
               has
               its
               Rights
               and
               Properties
               deputed
               into
               his
               Hands
               ,
               a
               Man
               ought
               not
               to
               make
               the
               least
               resistance
               ,
               or
               scruple
               to
               expose
               his
               Life
               ;
               but
               then
               't
               is
               Vertue
               ,
               and
               not
               Esteem
               ,
               that
               he
               prefers
               before
               Life
               :
               He
               pursues
               the
               Design
               of
               the
               Author
               of
               Nature
               ,
               conforms
               himself
               to
               his
               Model
               and
               Will
               ;
               since
               he
               that
               made
               us
               has
               plac'd
               us
               in
               a
               State
               of
               Subordination
               and
               Dependance
               .
               All
               the
               Irregularity
               proceeds
               from
               this
               ,
               That
               Men
               have
               not
               a
               competent
               Knowlege
               of
               Honour
               ,
               and
               love
               it
               Blindfold
               ;
               they
               have
               only
               a
               confus'd
               Notion
               of
               it
               ,
               which
               Education
               ,
               Examples
               ,
               and
               the
               Judgment
               of
               other
               Men
               do
               incessantly
               change
               .
               Honour
               ,
               in
               its
               ordinary
               Idea
               ,
               includes
               three
               Things
               ;
               't
               is
               a
               Sentiment
               of
               one's
               Excellency
               ,
               a
               Love
               of
               Duty
               ,
               and
               a
               Desire
               to
               be
               Esteem'd
               .
               A
               Man
               of
               Honour
               should
               be
               sensible
               of
               Vertue
               and
               Merit
               ,
               and
               consequently
               be
               grated
               and
               offended
               at
               any
               outward
               Contempt
               or
               Disrespect
               .
               He
               should
               so
               far
               love
               his
               Duties
               ,
               as
               even
               to
               
               expose
               himself
               to
               the
               greatest
               Dangers
               ,
               rather
               than
               fail
               of
               observing
               'em
               ;
               and
               he
               ought
               to
               love
               the
               Esteem
               of
               rational
               Persons
               ,
               and
               make
               it
               his
               endeavour
               to
               deserve
               it
               .
            
             
               This
               general
               Idea
               is
               just
               and
               true
               ,
               but
               the
               Application
               ,
               Men
               make
               of
               it
               ,
               is
               ordinarily
               False
               ;
               for
               they
               attend
               not
               sufficiently
               to
               their
               real
               Merit
               ,
               which
               is
               far
               greater
               than
               they
               imagine
               ,
               in
               not
               having
               an
               Idea
               of
               their
               Duties
               ,
               which
               are
               of
               much
               larger
               Extent
               than
               they
               suppose
               ,
               and
               being
               unable
               to
               discern
               false
               Esteem
               ,
               from
               true
               ,
               which
               is
               the
               Thing
               to
               which
               they
               ought
               to
               aspire
               .
            
             
               Nevertheless
               't
               is
               probable
               ,
               that
               Men
               ,
               even
               in
               their
               Irregularities
               ,
               have
               a
               sort
               of
               confus'd
               Sentiment
               of
               their
               natural
               Dignity
               ,
               which
               joyning
               it self
               with
               their
               false
               Prejudices
               of
               Esteem
               ,
               and
               worldly
               Glory
               ,
               causes
               that
               Impatience
               ,
               or
               rather
               Fury
               ,
               at
               receiving
               Abuses
               and
               Affronts
               .
               Would
               one
               ,
               whose
               Merit
               reaches
               no
               higher
               than
               that
               of
               a
               Mortal
               and
               Dying
               Man
               ,
               resent
               so
               great
               Horrour
               in
               Debasement
               ?
               And
               would
               he
               be
               so
               excessively
               vex'd
               at
               being
               reduc'd
               ,
               even
               to
               that
               Nothing
               ,
               which
               surrounds
               him
               on
               every
               side
               ?
               No
               certainly
               ,
               there
               's
               an
               Instinct
               in
               Man
               ,
               which
               continually
               puts
               him
               in
               Mind
               of
               his
               Condition
               ,
               and
               renders
               him
               sensible
               of
               all
               that
               opposes
               the
               Idea
               of
               his
               Perfections
               .
            
             
               But
               't
               is
               certain
               ,
               that
               this
               Glory
               to
               which
               we
               aspire
               ,
               includes
               many
               different
               Sentiments
               ,
               
               which
               are
               the
               constituent
               Parts
               of
               it
               .
               We
               may
               distinguish
               Four
               :
               Namely
               ,
               
                 Esteem
                 ,
                 Consideration
                 ,
                 Respect
              
               ,
               and
               
                 Admiration
                 .
                 Esteem
              
               is
               a
               Tribute
               we
               pay
               to
               a
               Man's
               proper
               Qualities
               ,
               and
               Personal
               Merit
               ;
               Consideration
               has
               for
               its
               Object
               ,
               not
               only
               the
               Merit
               of
               a
               Person
               ,
               but
               also
               his
               external
               Accomplishments
               ,
               as
               Birth
               ,
               Riches
               ,
               Power
               ,
               Credit
               ,
               Reputation
               ;
               and
               in
               general
               all
               those
               Advantages
               ,
               which
               make
               the
               Difference
               of
               Conditions
               ,
               and
               Distinction
               of
               Persons
               in
               
                 Society
                 .
                 Respect
              
               is
               nothing
               else
               but
               an
               high
               Consideration
               ;
               and
               Admiration
               is
               no
               more
               but
               a
               great
               Esteem
               .
               The
               finest
               ,
               or
               at
               least
               the
               most
               proper
               Glory
               ,
               consists
               in
               Esteem
               and
               Admiration
               :
               But
               the
               most
               sensible
               and
               conspicuous
               Glory
               ,
               consists
               in
               Consideration
               and
               Respect
               ;
               the
               reason
               of
               it
               is
               ,
               Because
               all
               the
               World
               are
               not
               capable
               of
               discerning
               a
               worthy
               and
               deserving
               Man
               ,
               from
               an
               unworthy
               ;
               whereas
               every
               one
               can
               distinguish
               a
               great
               Lord
               ,
               from
               a
               private
               Man.
               
            
             
               'T
               is
               certain
               ,
               that
               every
               Man
               which
               wears
               a
               Head
               ,
               may
               justly
               demand
               this
               Sentiment
               of
               us
               ,
               when
               we
               consider
               his
               Excellence
               ,
               and
               natural
               Dignity
               .
               We
               owe
               Esteem
               and
               Admiration
               to
               those
               Perfections
               which
               GOD
               has
               pleas'd
               to
               endow
               a
               Man
               with
               .
               We
               owe
               Consideration
               and
               Respect
               to
               the
               Rank
               and
               Station
               he
               has
               in
               the
               World
               :
               But
               this
               original
               Glory
               of
               Man
               has
               been
               darken'd
               ,
               and
               almost
               defac'd
               by
               Sin
               ;
               and
               here
               we
               can't
               
               without
               Surprize
               and
               Amazement
               consider
               the
               prodigious
               Depravation
               and
               Irregularity
               of
               corrupted
               Man
               ;
               see
               his
               Pride
               ,
               as
               it
               were
               ,
               springing
               up
               from
               the
               Ruines
               of
               his
               Glory
               ,
               and
               his
               Humility
               ending
               ,
               where
               his
               real
               Vileness
               begins
               .
            
             
               'T
               is
               somewhat
               strange
               ,
               to
               see
               Men
               Complementing
               and
               Praising
               one
               another
               ,
               whilst
               they
               equally
               deserve
               an
               eternal
               Shame
               and
               Reproach
               :
            
             
               But
               we
               need
               not
               wonder
               at
               it
               ,
               God
               being
               willing
               to
               preserve
               Society
               ,
               even
               after
               the
               Corruption
               of
               Man
               ,
               was
               not
               oblig'd
               to
               deprive
               us
               of
               this
               natural
               Inclination
               towards
               publick
               Esteem
               ,
               which
               makes
               ,
               as
               we
               said
               before
               ,
               the
               Perfection
               of
               civil
               Conversation
               .
            
             
               The
               Example
               of
               those
               Philosophers
               is
               not
               to
               be
               minded
               ,
               whom
               we
               have
               seen
               despise
               Men's
               Esteem
               to
               such
               a
               Degree
               ,
               as
               even
               to
               count
               themselves
               Unhappy
               if
               they
               chanc'd
               to
               attract
               it
               .
               It
               may
               be
               ,
               these
               Heroes
               in
               Humility
               did
               not
               really
               despise
               Glory
               ,
               but
               only
               made
               an
               appearance
               of
               despising
               it
               to
               the
               Eyes
               of
               
                 Men.
                 Cicero
              
               says
               ,
               that
               none
               of
               all
               those
               who
               wrote
               Books
               concerning
               the
               Contempt
               of
               Vain-glory
               ,
               ever
               forgot
               to
               put
               their
               Names
               to
               'em
               ;
               this
               is
               a
               politick
               Contrivance
               of
               Pride
               ,
               to
               aspire
               after
               Glory
               by
               seeming
               to
               shun
               it
               .
               When
               a
               Man
               openly
               professes
               his
               Desire
               of
               Esteem
               ,
               he
               meets
               with
               a
               great
               many
               Emulators
               and
               Rivals
               ,
               who
               observing
               his
               Designs
               ,
               are
               so
               much
               the
               
               more
               eager
               to
               stand
               in
               his
               Light
               with
               their
               own
               Esteem
               ;
               and
               more
               vigorously
               endeavour
               to
               deprive
               him
               of
               the
               Esteem
               of
               other
               Men
               ,
               with
               how
               much
               greater
               Ardour
               he
               reaches
               after
               it
               :
               But
               when
               a
               Man
               seems
               to
               despise
               this
               Esteem
               of
               the
               World
               ,
               which
               is
               so
               much
               courted
               and
               sought
               after
               ,
               then
               as
               he
               voluntarily
               separates
               himself
               from
               the
               Number
               of
               those
               ,
               who
               directly
               aim
               at
               it
               ,
               he
               's
               very
               well
               thought
               of
               ,
               Men
               like
               his
               Disinterestedness
               ,
               and
               would
               even
               force
               him
               to
               accept
               of
               that
               which
               he
               seems
               to
               refuse
               .
               Gloria
               ,
               says
               St.
               
                 Augustine
                 ,
                 sequitur
                 fugientem
              
               .
            
             
               Moreover
               ,
               Merit
               and
               Fortune
               have
               always
               been
               at
               Daggers-draw
               ,
               for
               the
               Upper-hand
               in
               the
               way
               to
               Glory
               .
               Grandees
               are
               invested
               ,
               by
               the
               Priviledge
               of
               Fortune
               ,
               with
               the
               most
               illustrious
               Honours
               ,
               which
               usually
               attract
               the
               Affections
               of
               the
               Multitude
               .
               The
               Philosophers
               ,
               maintaining
               the
               Rights
               and
               Properties
               of
               Vertue
               ,
               and
               Wisdom
               ,
               opposition
               to
               Fortune
               ,
               have
               rais'd
               ,
               as
               it
               were
               ,
               a
               Party
               of
               Confederates
               against
               Grandeur
               and
               Renown
               ;
               being
               uncapable
               of
               obtaining
               it
               ,
               they
               betake
               themselves
               to
               contemn
               and
               despise
               it
               .
               '
               They
               made
               a
               Show
               of
               renouncing
               that
               ambitious
               Desire
               ,
               which
               makes
               Men
               cringe
               and
               run
               after
               the
               Dispensers
               of
               the
               Goods
               of
               Fortune
               ,
               lest
               an
               eager
               Officiousness
               might
               be
               a
               tacit
               Confession
               of
               their
               Inferiority
               ;
               and
               because
               the
               Multitude
               condemn'd
               'em
               by
               
               their
               interested
               Conduct
               ,
               they
               pretended
               to
               despise
               vulgar
               Esteem
               ,
               and
               popular
               Applause
               ;
               but
               let
               'em
               once
               change
               their
               Condition
               ,
               they
               'll
               presently
               be
               of
               another
               Mind
               .
            
             
               But
               the
               Irregularity
               consists
               principally
               in
               this
               ,
               That
               our
               Thoughts
               are
               so
               much
               taken
               up
               with
               gaining
               an
               Esteem
               amongst
               Men
               ,
               that
               we
               don't
               take
               time
               to
               think
               of
               approving
               our selves
               to
               God
               :
               Not
               but
               the
               Approbation
               of
               God
               seems
               to
               us
               ,
               in
               the
               Bottom
               ,
               more
               precious
               and
               valuable
               than
               Men's
               Esteem
               :
               But
               it
               falls
               out
               thus
               ,
               because
               to
               obtain
               the
               Esteem
               of
               Men
               ,
               't
               is
               not
               requisite
               that
               our
               Heart
               should
               be
               chang'd
               ,
               it
               suffices
               that
               we
               disguise
               our selves
               to
               the
               Eyes
               of
               the
               World
               ;
               whereas
               we
               can't
               approve
               our selves
               to
               God
               ,
               unless
               we
               change
               the
               very
               Foundation
               of
               our
               Heart
               .
               Now
               't
               is
               no
               hard
               matter
               for
               Self-love
               to
               put
               on
               a
               counterfeit
               Visage
               ;
               but
               't
               is
               a
               point
               of
               Difficulty
               to
               be
               willing
               ,
               in
               good
               Earnest
               ,
               to
               become
               new
               Men.
               
            
          
           
             
               CHAP.
               XVI
               .
               
                 Where
                 we
                 consider
                 the
                 Second
                 Irregularity
                 of
                 Pride
                 .
              
            
             
               OUr
               excessive
               Desire
               of
               Esteem
               ,
               inspires
               us
               with
               an
               ardent
               Desire
               to
               have
               estimable
               Qualities
               ,
               and
               an
               extream
               Dread
               of
               
               being
               stain'd
               with
               those
               Faults
               which
               do
               u●
               a
               Disparagement
               in
               the
               Minds
               of
               Men
               ,
               or
               o●
               betraying
               our selves
               by
               not
               raising
               a
               very
               advantagious
               Opinion
               of
               our
               Persons
               .
               Now
               as
               we
               are
               perswaded
               of
               what
               we
               desire
               ,
               and
               of
               what
               we
               vehemently
               dread
               ,
               it
               happens
               ▪
               that
               we
               either
               conceive
               too
               good
               on
               Opinion
               ,
               or
               fall
               into
               an
               excessive
               Distrust
               of
               ou●
               selves
               .
               The
               first
               of
               these
               Faults
               is
               term'd
               Presumption
               ,
               the
               Second
               ,
               Timorousness
               ;
               and
               tho'
               they
               seem
               opposite
               ,
               yet
               they
               both
               spring
               from
               the
               same
               Original
               ,
               or
               rather
               they
               are
               but
               the
               very
               same
               Fault
               under
               two
               differen●
               Forms
               .
               Presumption
               is
               a
               confident
               Pride
               ;
               and
               Timorousness
               is
               a
               Pride
               fearful
               of
               betraying
               it self
               :
               We
               are
               inclin'd
               to
               one
               or
               the
               othe●
               according
               to
               the
               Diversity
               of
               our
               Temperament
               .
               A
               predominancy
               of
               Blood
               usually
               makes
               Men
               assur'd
               and
               perswaded
               of
               what
               is
               for
               their
               Profit
               and
               Advantage
               ;
               hence
               arises
               Confidence
               .
               Melancholly
               causes
               a
               Man
               to
               believe
               whatsoever
               he
               fears
               ;
               't
               is
               the
               Principle
               of
               Distrusts
               and
               groundless
               Suspicions
               :
               But
               Diffidence
               and
               Confidence
               are
               both
               grafted
               upon
               the
               Stock
               of
               Pride
               ,
               seeing
               they
               both
               spring
               from
               the
               excessive
               Love
               of
               Esteem
               ,
               which
               is
               the
               First-born
               of
               our
               Irregularities
               .
            
             
               'T
               is
               the
               Opinion
               of
               all
               the
               World
               ,
               that
               a
               presumptuous
               Man
               values
               himself
               too
               highly
               ▪
               But
               I
               may
               venture
               to
               say
               against
               all
               the
               World
               ,
               that
               he
               esteems
               not
               himself
               enough
               ▪
               
               and
               that
               his
               Fault
               lies
               in
               a
               Defect
               ,
               and
               not
               〈◊〉
               of
               Elevation
               ,
               beyond
               what
               he
               really
               〈…〉
               truly
               s●nsible
               ,
               that
               he
               's
               endu'd
               〈…〉
               Excellency
               than
               the
               Object
               〈…〉
               that
               the
               Desert
               of
               the
               
                 perishing
                 Man
              
               〈◊〉
               〈◊〉
               light
               and
               inconsiderable
               ,
               if
               weigh'd
               〈◊〉
               ●n
               equal
               Balance
               with
               that
               〈◊〉
               the
               
                 immortal
                 Man.
              
               
            
             
               Yet
               t
               is
               not
               to
               be
               wonder'd
               ,
               that
               he
               had
               rather
               consider
               himself
               with
               relation
               to
               Time
               than
               Eternity
               ,
               since
               in
               the
               first
               of
               these
               Views
               he
               usurps
               Glory
               ,
               ascribing
               all
               to
               himself
               ,
               and
               none
               to
               the
               
                 Supreme
                 Being
              
               ;
               whereas
               in
               the
               prospect
               of
               Eternity
               ,
               he
               's
               oblig'd
               to
               derobe
               himself
               of
               all
               his
               own
               Glory
               ,
               to
               offer
               it
               a
               Sacrifice
               to
               God.
               Strange
               Blindness
               !
               Which
               permits
               him
               not
               to
               see
               any
               other
               real
               Happiness
               ,
               but
               what
               is
               confounded
               with
               the
               Glory
               of
               God.
               
            
             
               But
               yet
               I
               own
               ,
               That
               in
               one
               sense
               a
               Man
               may
               esteem
               himself
               too
               much
               ;
               and
               that
               't
               is
               common
               to
               see
               Persons
               have
               immoderate
               Pretensions
               to
               Humane
               Glory
               .
               To
               know
               this
               we
               need
               only
               call
               to
               Mind
               what
               we
               have
               already
               said
               ,
               that
               the
               Love
               of
               Esteem
               was
               engraven
               in
               our
               Hearts
               ,
               with
               relation
               to
               Society
               :
               For
               thence
               it
               follows
               ,
               that
               they
               have
               a
               Right
               to
               the
               greatest
               share
               of
               this
               outward
               Glory
               ,
               who
               most
               promote
               the
               Good
               of
               Society
               ,
               and
               are
               most
               considerable
               in
               the
               Eyes
               of
               the
               Publick
               ;
               whether
               thro'
               their
               Services
               ,
               Offices
               ,
               or
               the
               Eminency
               of
               the
               Rank
               to
               
               which
               Providence
               may
               have
               ty'd
               Dominion
               .
               Great
               Persons
               have
               reason
               to
               pretend
               to
               external
               Homages
               ,
               because
               these
               things
               are
               measur'd
               with
               respect
               to
               Society
               :
               But
               they
               'd
               be
               vain
               and
               unreasonable
               ,
               if
               they
               suppos'd
               the
               intrinsick
               Foundation
               of
               their
               Merit
               to
               be
               ever
               the
               greater
               upon
               this
               account
               ,
               than
               that
               of
               other
               Men
               ;
               and
               would
               not
               own
               ,
               that
               theirs
               is
               a
               Preference
               of
               Order
               ,
               and
               not
               of
               real
               Excellency
               ;
               for
               again
               I
               say
               ,
               that
               the
               Advantages
               of
               the
               
                 mortal
                 Man
              
               are
               nothing
               ,
               if
               compar'd
               with
               those
               of
               Him
               ,
               who
               subsists
               to
               Eternity
               :
               Nay
               ,
               so
               far
               are
               they
               from
               this
               ,
               that
               the
               whole
               temporal
               Society
               of
               Men
               ,
               taken
               all
               together
               ,
               with
               its
               various
               Governments
               ,
               Power
               ,
               Dignities
               ,
               &c.
               don't
               counterbalance
               the
               Immortality
               of
               one
               Man.
               
            
          
           
             
               CHAP.
               XVII
               .
               
                 Of
                 the
                 Third
                 Irregularity
                 that
                 goes
                 to
                 make
                 up
                 Pride
                 ,
                 which
                 is
                 Vanity
                 .
              
            
             
               THe
               excessive
               Love
               of
               Esteem
               does
               not
               only
               deceive
               us
               ,
               by
               perswading
               us
               ,
               that
               we
               have
               those
               good
               Qualities
               and
               Accomplishments
               which
               we
               really
               want
               :
               But
               also
               makes
               us
               take
               for
               Sources
               of
               Glory
               ,
               either
               estimable
               Goods
               ,
               or
               even
               the
               most
               inestimable
               Objects
               .
            
             
               The
               end
               of
               Vanity
               is
               consecrated
               by
               the
               
               Custome
               of
               making
               the
               same
               Estimate
               of
               that
               Man's
               Disposition
               ,
               who
               attributes
               to
               himself
               those
               Qualities
               which
               he
               truely
               possesses
               ,
               that
               we
               do
               of
               his
               ,
               who
               endeavours
               to
               build
               a
               Foundation
               of
               Honour
               upon
               false
               Advantages
               .
            
             
               It
               seems
               ,
               that
               Man's
               Vanity
               commenced
               ,
               when
               he
               lost
               the
               Sources
               of
               his
               real
               Glory
               ,
               by
               quitting
               that
               State
               of
               Sanctity
               and
               Happiness
               ,
               wherein
               God
               had
               originally
               plac'd
               him
               .
               For
               being
               unable
               to
               renounce
               the
               Desire
               of
               Esteem
               ,
               and
               finding
               nothing
               worthy
               of
               it
               in
               himself
               ,
               after
               Sin
               ,
               or
               rather
               not
               daring
               after
               that
               to
               cast
               a
               steady
               view
               upon
               himself
               ,
               when
               he
               found
               he
               was
               guilty
               of
               so
               many
               Crimes
               ,
               and
               become
               an
               Object
               of
               the
               Divine
               Vengeance
               :
               What
               must
               he
               needs
               do
               ,
               but
               see
               abroad
               into
               the
               World
               ,
               and
               seek
               for
               Honour
               ,
               by
               cloathing
               himself
               with
               the
               apparent
               Gayety
               of
               outward
               Things
               ?
               And
               Mankind
               are
               so
               much
               the
               more
               willing
               to
               agree
               ,
               and
               universally
               consent
               to
               this
               ,
               as
               they
               all
               find
               themselves
               by
               Nature
               equally
               expos'd
               to
               Nakedness
               and
               Poverty
               .
            
             
               Methinks
               the
               Condition
               of
               Men
               ,
               in
               this
               respect
               ,
               is
               very
               well
               like
               that
               of
               a
               Monarch
               ,
               rob'd
               of
               his
               Treasures
               ,
               who
               having
               neither
               Gold
               ,
               nor
               Silver
               ,
               is
               forc'd
               to
               make
               Copper
               Money
               pass
               .
            
             
               We
               shall
               plainly
               see
               this
               ,
               by
               considering
               ,
               that
               the
               Sources
               of
               Humane
               Glory
               are
               reduc'd
               either
               to
               things
               that
               are
               indifferent
               
               on
               this
               Account
               ,
               being
               susceptible
               neither
               of
               Praise
               nor
               Dispraise
               ;
               or
               to
               ridiculous
               Things
               ,
               which
               are
               so
               far
               from
               raising
               any
               real
               Honour
               ,
               that
               they
               are
               the
               fittest
               Mark
               to
               denote
               our
               Vileness
               ;
               or
               to
               criminal
               Things
               ,
               and
               which
               by
               consequence
               can't
               but
               be
               Shameful
               and
               Unworthy
               in
               themselves
               ;
               or
               lastly
               ,
               to
               those
               things
               ,
               all
               whose
               seeming
               Perfection
               and
               Glory
               consists
               in
               the
               Relation
               they
               have
               to
               our
               Defects
               and
               Infirmities
               .
            
             
               I
               place
               Riches
               in
               the
               first
               Rank
               ,
               which
               tho'
               they
               have
               nothing
               Contemptible
               ,
               yet
               neither
               have
               they
               any
               thing
               Glorious
               in
               themselves
               .
            
             
               Our
               covetous
               and
               interested
               Desire
               never
               informs
               it self
               either
               of
               the
               Source
               ,
               or
               Use
               of
               the
               Riches
               it
               sees
               in
               other
               Men's
               Bags
               .
               Their
               meerly
               being
               Rich
               is
               sufficient
               to
               obtain
               its
               first
               Homages
               ,
               and
               tho'
               it
               be
               not
               actually
               profited
               by
               their
               Wealth
               ,
               yet
               it
               still
               respects
               'em
               upon
               the
               bare
               Possibility
               of
               being
               the
               better
               for
               'em
               one
               time
               or
               other
               .
            
             
               But
               if
               your
               Heart
               would
               please
               to
               receive
               a
               distinct
               ,
               instead
               of
               a
               confus'd
               Idea
               ,
               't
               would
               be
               often
               surpriz'd
               at
               the
               Extravagance
               of
               its
               Sentiments
               ;
               for
               since
               Riches
               are
               not
               essential
               to
               Man
               ,
               and
               there
               must
               be
               some
               accidental
               Cause
               to
               give
               him
               his
               Estate
               ,
               it
               would
               find
               ,
               that
               it
               many
               times
               esteems
               his
               Person
               ,
               because
               his
               Father
               was
               a
               Profligate
               ,
               or
               himself
               a
               Knave
               ;
               and
               that
               when
               it
               pays
               
               external
               Homages
               to
               Riches
               ,
               it
               either
               blows
               a
               Kiss
               to
               Robbery
               ,
               or
               commends
               Infidelity
               and
               Injustice
               .
            
             
               'T
               is
               true
               ,
               this
               is
               not
               its
               direct
               Intention
               :
               It
               follows
               the
               Hankerings
               of
               its
               Desire
               ,
               rather
               than
               the
               Dictates
               of
               Reason
               :
               But
               is
               a
               Person
               whom
               you
               thus
               court
               and
               accost
               ,
               oblig'd
               to
               correct
               ,
               by
               all
               these
               distinctions
               ,
               the
               Baseness
               of
               your
               Carriage
               ;
               and
               to
               separate
               that
               which
               your
               Interest
               gives
               him
               ,
               from
               what
               your
               Reason
               would
               pay
               him
               ,
               if
               it
               did
               but
               follow
               its
               own
               Counsel
               and
               Advice
               ?
               No
               ,
               no
               ,
               He
               receives
               your
               outward
               Deference
               and
               Respect
               ,
               as
               a
               Tribute
               to
               his
               Excellency
               .
               As
               your
               covetous
               Desire
               draw'd
               you
               in
               to
               make
               a
               Fool
               of
               you
               ,
               so
               his
               Pride
               fails
               not
               to
               Chowse
               ,
               and
               put
               a
               Trick
               upon
               him
               .
               If
               his
               Riches
               don't
               encrease
               his
               Desert
               ,
               yet
               the
               greatness
               of
               your
               Complaisance
               enhances
               and
               augments
               the
               Opinion
               he
               has
               of
               '
               em
               .
               He
               interprets
               all
               in
               a
               literal
               Sense
               ,
               and
               fails
               not
               to
               magnify
               and
               aggrandize
               himself
               ,
               in
               his
               own
               Thoughts
               ,
               at
               the
               outward
               Ceremonies
               and
               Veneration
               you
               pay
               him
               ,
               when
               you
               are
               scarce
               a
               Farthing
               the
               better
               for
               his
               Wealth
               .
               Not
               but
               there
               is
               something
               in
               Riches
               which
               seems
               to
               render
               'em
               an
               Object
               of
               Esteem
               to
               the
               Eyes
               of
               Men
               ,
               as
               there
               's
               someth●ng
               in
               Poverty
               ,
               which
               makes
               it
               an
               Object
               of
               Contem●t
               ;
               and
               this
               I
               believe
               is
               ,
               because
               by
               the
               former
               we
               are
               invest●d
               with
               a
               kind
               Power
               ,
               which
               advances
               us
               to
               a
               pitch
               above
               
               other
               Men
               ,
               and
               puts
               us
               in
               a
               Condition
               to
               live
               without
               being
               beholding
               to
               'em
               ;
               whereas
               Poverty
               places
               us
               in
               a
               State
               of
               Necessity
               and
               Weakness
               ,
               which
               forces
               us
               to
               rely
               upon
               the
               Assistance
               and
               Succour
               of
               others
               :
               But
               we
               may
               say
               even
               in
               this
               ,
               That
               Opulence
               owes
               its
               Glory
               to
               our
               Ambition
               ,
               and
               Poverty
               is
               not
               Shameful
               ,
               but
               meerly
               thro'
               our
               Pride
               .
            
             
               Nevertheless
               ,
               we
               don't
               by
               any
               means
               approve
               of
               their
               Carriage
               ,
               who
               can't
               endure
               any
               Persons
               should
               receive
               the
               Blessings
               of
               Providence
               ,
               but
               they
               must
               presently
               vent
               their
               Malice
               and
               Outrages
               against
               '
               em
               .
               We
               turn
               'em
               every
               way
               ,
               diligently
               examine
               all
               their
               Faults
               ,
               and
               in
               that
               bate
               'em
               not
               an
               Ace
               .
               Certainly
               if
               the
               Esteem
               Men
               have
               for
               Riches
               proceed
               from
               Self-love
               ,
               the
               Contempt
               and
               Scorn
               which
               some
               affect
               for
               wealthy
               People
               is
               always
               a
               Mark
               of
               Envy
               ;
               and
               this
               very
               Envy
               is
               extreamly
               shameful
               and
               unworthy
               .
               In
               the
               bottom
               ,
               the
               dependance
               of
               Interest
               is
               much
               more
               prevailing
               than
               that
               of
               Envy
               ▪
               and
               Men
               had
               rather
               voluntarily
               give
               Place
               to
               those
               ,
               from
               whom
               they
               expect
               some
               Benefit
               ,
               than
               to
               spurn
               above
               'em
               ,
               and
               do
               ,
               as
               it
               were
               ,
               a
               forc'd
               Homage
               thro'
               a
               Displeasure
               at
               the
               Prosperity
               of
               them
               ,
               whom
               they
               envy
               .
            
             
               Riches
               are
               to
               be
               estimated
               meerly
               by
               the
               good
               or
               bad
               Use
               Men
               make
               of
               'em
               ;
               as
               also
               Birth
               ,
               Authority
               ,
               and
               Dignities
               .
               All
               these
               things
               put
               Men
               in
               an
               Engagement
               to
               do
               good
               and
               laudable
               Actions
               .
               If
               you
               practice
               the
               
               Duties
               to
               which
               they
               engage
               you
               ,
               they
               become
               Fountains
               and
               Causes
               of
               your
               Glory
               ;
               if
               you
               transgress
               the
               Obligations
               they
               lay
               on
               you
               ,
               they
               serve
               to
               no
               other
               purpose
               but
               to
               brand
               you
               with
               Infamy
               and
               Disgrace
               .
            
             
               They
               ,
               who
               being
               arriv'd
               to
               some
               Degree
               of
               signal
               Prosperity
               ,
               get
               Drunk
               with
               the
               Thoughts
               of
               their
               Grandeur
               ,
               are
               not
               curious
               Artists
               in
               the
               Trade
               of
               Vain-glory
               ;
               would
               not
               an
               apparent
               Moderation
               ,
               which
               should
               make
               a
               Shew
               as
               if
               they
               were
               above
               those
               Things
               which
               elevate
               and
               raise
               'em
               ,
               gain
               'em
               much
               more
               Honour
               ,
               than
               this
               hair-brain'd
               Stateliness
               ,
               which
               gives
               People
               occasion
               to
               think
               they
               are
               beneath
               their
               Fortune
               ;
               since
               they
               so
               little
               understand
               how
               to
               manage
               and
               support
               it
               ?
               This
               is
               so
               much
               the
               more
               surprizing
               ,
               as
               't
               is
               not
               the
               Fate
               of
               those
               alone
               ,
               who
               are
               not
               sufficiently
               enlighten'd
               to
               know
               the
               Prejudice
               which
               this
               Conduct
               does
               'em
               ,
               to
               forget
               their
               own
               Condition
               :
               But
               also
               of
               those
               who
               perfectly
               know
               this
               Truth
               .
               The
               reason
               is
               ,
               Because
               when
               Men
               are
               advanc'd
               to
               some
               Dignity
               or
               Preferment
               ,
               they
               change
               ,
               if
               I
               may
               so
               speak
               ,
               their
               inward
               Station
               ,
               Pride
               mounting
               'em
               to
               an
               higher
               Post
               than
               they
               were
               in
               before
               .
               In
               vain
               will
               Reason
               advise
               'em
               to
               abide
               in
               their
               former
               Situation
               ,
               and
               to
               affect
               for
               their
               Glory
               an
               Evenness
               of
               Temper
               ,
               which
               may
               hinder
               'em
               from
               taking
               notice
               of
               the
               Advancement
               of
               their
               Fortune
               :
               Men
               choosing
               rather
               to
               
               follow
               the
               Sentiments
               of
               the
               Heart
               ,
               than
               the
               Lights
               of
               the
               Mind
               ;
               it
               happens
               ,
               that
               they
               insensibly
               forget
               the
               refin'd
               Intentions
               of
               their
               Vanity
               ,
               and
               pursue
               the
               Career
               of
               their
               Inclination
               ,
               to
               make
               the
               best
               Market
               of
               all
               their
               Advantages
               .
               They
               ,
               whose
               Grandeur
               is
               of
               long
               standing
               ,
               or
               to
               whom
               the
               Splendor
               of
               a
               lofty
               Fortune
               was
               Hereditary
               ,
               are
               not
               altogether
               so
               subject
               to
               those
               Dazlings
               of
               Vain-glory
               ;
               because
               their
               Mind
               being
               long
               accustomed
               to
               look
               down
               upon
               others
               ,
               from
               the
               Tallness
               of
               its
               Station
               ,
               does
               not
               much
               concern
               it self
               to
               render
               that
               Difference
               remarkable
               which
               causes
               their
               Distinction
               :
               But
               yet
               the
               common
               People
               are
               mistaken
               in
               thinking
               ,
               that
               these
               Personages
               are
               more
               humble
               and
               modest
               than
               others
               ;
               they
               'd
               undoubtedly
               shew
               the
               very
               same
               Insolence
               ,
               were
               they
               in
               like
               manner
               apprehensive
               ,
               that
               Men
               did
               not
               sufficiently
               remark
               their
               State
               and
               Elevation
               ;
               their
               Courteousness
               and
               Civility
               is
               owing
               to
               a
               confirm'd
               ,
               and
               (
               as
               they
               think
               )
               incontestable
               Opinion
               of
               their
               Superiority
               .
               To
               be
               certify'd
               of
               this
               ,
               you
               shall
               see
               those
               very
               Persons
               ,
               which
               are
               so
               Affable
               and
               Modest
               to
               those
               that
               are
               extreamly
               Below
               'em
               ,
               Haughty
               and
               Insupportable
               towards
               those
               who
               are
               almost
               their
               Equals
               ;
               the
               Reason
               is
               undoubtedly
               this
               ,
               That
               the
               Civilities
               they
               shew
               to
               those
               ,
               who
               are
               much
               their
               Inferiors
               ,
               seem
               to
               'em
               of
               no
               unlucky
               Consequence
               ;
               they
               are
               sure
               
               their
               Civilities
               and
               Condescensions
               won't
               be
               taken
               in
               a
               literal
               Sense
               ,
               and
               they
               may
               gain
               the
               Name
               of
               Courteousness
               without
               blemishing
               their
               Rank
               :
               But
               the
               Case
               is
               not
               the
               same
               when
               they
               have
               to
               do
               with
               such
               as
               may
               enter
               into
               a
               kind
               of
               Comparison
               with
               'em
               ;
               as
               the
               Distance
               ,
               that
               separates
               'em
               from
               these
               latter
               ,
               is
               not
               very
               great
               ,
               their
               Pride
               seeks
               to
               extend
               and
               enlarge
               it
               as
               much
               as
               lays
               in
               its
               Power
               ,
               and
               puts
               'em
               upon
               doing
               a
               Thousand
               unreasonable
               and
               unnatural
               Things
               ,
               that
               they
               may
               cause
               all
               the
               World
               to
               take
               notice
               of
               that
               ,
               which
               they
               are
               afraid
               is
               not
               sufficiently
               remark'd
               .
            
             
               There
               are
               certain
               Temporal
               Advantages
               ,
               which
               we
               take
               for
               Sources
               of
               Glory
               ,
               tho'
               in
               themselves
               ,
               and
               separately
               from
               the
               Use
               Men
               make
               of
               'em
               ,
               they
               deserve
               neither
               Esteem
               ,
               nor
               Commendation
               ;
               but
               we
               must
               bring
               under
               this
               Head
               ,
               That
               Man
               oftentimes
               values
               himself
               upon
               such
               Qualities
               as
               render
               him
               ridiculous
               .
            
             
               I
               don
               't
               only
               mean
               those
               who
               affect
               such
               Accomplishments
               ,
               as
               they
               are
               not
               really
               endow'd
               with
               ,
               tho'
               't
               is
               this
               that
               properly
               makes
               those
               we
               term
               ridiculous
               People
               ,
               or
               Naturals
               :
               Men
               give
               this
               Quality
               to
               whom
               they
               please
               ,
               and
               laugh
               at
               the
               Cost
               of
               whom
               they
               think
               fit
               :
               It
               may
               be
               if
               there
               were
               an
               Order
               of
               reasonable
               Creatures
               exempt
               from
               our
               Imperfections
               ,
               they
               'd
               find
               the
               Ridiculousness
               of
               Humane
               Nature
               to
               be
               greater
               than
               
               we
               imagine
               .
               Man
               indeed
               ,
               consider'd
               in
               his
               natural
               Excellency
               ,
               is
               assuredly
               a
               Work
               of
               God
               ,
               most
               worthy
               of
               Admiration
               :
               But
               this
               is
               because
               he
               's
               Admirable
               in
               one
               sense
               ,
               and
               Ridiculous
               in
               another
               .
               Is
               there
               any
               Thing
               ,
               for
               Instance
               ,
               more
               unsuitable
               to
               our
               natural
               Dignity
               than
               the
               Vanity
               which
               is
               display'd
               in
               Luxury
               of
               Habits
               ,
               and
               Superfluity
               of
               Cloaths
               ;
               is
               it
               not
               a
               more
               Ridiculous
               thing
               than
               all
               that
               Men
               use
               to
               laugh
               and
               make
               sport
               at
               ,
               that
               Embroidery
               and
               Gilding
               should
               be
               Ingredients
               in
               the
               
                 Formal
                 Reason
              
               of
               Esteem
               ,
               that
               a
               Man
               well
               Dress'd
               should
               claim
               an
               Exemption
               from
               the
               Lash
               of
               Men's
               Tongues
               more
               than
               another
               ;
               that
               an
               immortal
               Soul
               should
               give
               its
               Esteem
               and
               Consideration
               to
               Horses
               ,
               Equipages
               ,
               Furnitures
               ,
               Liveries
               ,
               &c.
               and
               that
               we
               should
               attribute
               that
               Glory
               to
               the
               Ornament
               of
               the
               Body
               ,
               which
               is
               the
               most
               glittering
               Jewel
               of
               the
               
                 Soul
                 ?
                 Cicero
              
               reproaches
               it
               ;
               he
               calls
               One
               who
               left
               off
               the
               Glory
               of
               his
               Profession
               ,
               to
               follow
               this
               ridiculous
               
                 Vanity
                 ;
                 Virum
                 in
                 dicendis
                 causis
                 bene
                 vestitum
                 :
              
               But
               he
               need
               not
               have
               pass'd
               this
               flouting
               Jeer
               only
               upon
               one
               Man
               ,
               who
               follow'd
               the
               common
               Prejudice
               ,
               but
               in
               general
               upon
               all
               Mankind
               ,
               who
               may
               justly
               be
               reproach'd
               for
               being
               in
               so
               great
               want
               of
               Glory
               ,
               that
               they
               are
               put
               to
               the
               shift
               to
               seek
               for
               it
               even
               in
               that
               ,
               whose
               primitive
               Design
               was
               to
               serve
               for
               a
               covering
               of
               their
               Shame
               and
               Nakedness
               .
               The
               Art
               of
               Danceing
               ,
               
               which
               some
               People
               seriously
               study
               ,
               is
               a
               Quality
               that
               would
               render
               us
               Ridiculous
               ,
               if
               consider'd
               in
               that
               high
               and
               lofty
               Situation
               wherein
               we
               are
               plac'd
               by
               Nature
               and
               Religion
               .
               An
               immortal
               Soul
               Dancing
               and
               Capering
               ,
               is
               an
               Object
               equally
               odious
               and
               ridiculous
               .
            
             
               I
               know
               ,
               indeed
               ,
               this
               Ridiculousness
               does
               not
               appear
               ,
               because
               't
               is
               too
               general
               .
               Men
               never
               laugh
               at
               themselves
               ,
               and
               consequently
               they
               are
               not
               much
               affected
               by
               this
               universal
               Ridiculousness
               ,
               wherewith
               all
               ,
               or
               at
               least
               ,
               the
               greatest
               part
               of
               Mankind
               are
               liable
               to
               be
               charg'd
               :
               But
               their
               Prejudice
               does
               not
               change
               the
               Nature
               of
               Things
               ,
               and
               the
               wide
               Disagreement
               between
               their
               Actions
               ,
               and
               their
               natural
               Dignity
               ,
               is
               no
               less
               Real
               for
               being
               conceal'd
               from
               their
               Imagination
               .
            
             
               But
               ,
               what
               is
               more
               grievous
               ,
               Men
               don't
               only
               value
               themselves
               upon
               Qualities
               which
               would
               make
               'em
               Ridiculous
               ,
               could
               they
               but
               duely
               weigh
               and
               consider
               'em
               ,
               but
               also
               seek
               to
               gain
               a
               Reputation
               by
               Crimes
               and
               Villanies
               .
            
             
               We
               have
               said
               before
               ,
               that
               Men
               tye
               Reproach
               and
               Disgrace
               to
               Unfortunate
               ,
               but
               Esteem
               and
               Credit
               to
               Successful
               Crimes
               :
               Theft
               and
               Murther
               ,
               which
               are
               Harbingers
               to
               the
               Gallows
               ,
               are
               disdain'd
               in
               a
               private
               Man
               ,
               but
               in
               a
               Potentate
               the
               greatest
               Robberies
               ,
               and
               most
               notorious
               pieces
               of
               Injustice
               ,
               which
               mount
               him
               to
               the
               Empire
               of
               the
               
               World
               ,
               are
               very
               well
               thought
               of
               .
            
             
               Old
               Rome
               is
               a
               famous
               Example
               of
               this
               :
               In
               her
               Birth
               she
               was
               a
               Colony
               of
               Rogues
               and
               High-way
               Men
               ,
               who
               fled
               to
               her
               Sanctuary
               for
               an
               Impunity
               of
               their
               Crimes
               .
               Afterwards
               she
               was
               a
               Re-publick
               of
               Murderers
               ,
               who
               extended
               their
               Injustices
               ,
               far
               and
               wide
               ,
               over
               all
               the
               Earth
               :
               So
               long
               as
               these
               Villains
               make
               it
               their
               Business
               to
               rob
               and
               plunder
               Passengers
               ,
               to
               banish
               Peace
               and
               Security
               ,
               from
               a
               little
               Corner
               of
               the
               World
               ,
               to
               enrich
               themselves
               at
               other
               Men's
               Cost
               ,
               they
               have
               no
               very
               creditable
               Reputation
               ,
               and
               indeed
               they
               don't
               so
               much
               as
               pretend
               to
               Glory
               :
               But
               no
               sooner
               does
               a
               notable
               Prosperity
               put
               'em
               in
               a
               Condition
               to
               rob
               whole
               Nations
               ,
               and
               signalize
               their
               Fury
               and
               Injustice
               by
               dragging
               Princes
               and
               Sovereigns
               to
               their
               Triumphal
               Chariots
               ,
               but
               they
               have
               no
               more
               to
               say
               of
               Impunity
               ,
               they
               pretend
               to
               Glory
               ;
               they
               don't
               only
               dare
               to
               justify
               ,
               but
               also
               consecrate
               their
               famous
               Robberies
               .
               They
               assemble
               ,
               as
               it
               were
               ,
               the
               whole
               Universe
               in
               the
               Pomp
               of
               their
               Triumphs
               ,
               to
               expose
               to
               open
               View
               the
               success
               of
               their
               Crimes
               .
               They
               open
               their
               Temples
               ,
               as
               if
               they
               'd
               bring
               in
               Heaven
               it self
               for
               an
               Accomplice
               of
               their
               Ravages
               and
               Fury
               .
            
             
               Moreover
               ,
               There
               are
               very
               many
               things
               which
               Men
               esteem
               meerly
               as
               they
               relate
               to
               some
               or
               other
               of
               their
               Infirmities
               .
               Pleasure
               many
               times
               makes
               'em
               think
               Debauchery
               
               honourable
               ;
               Riches
               are
               beholding
               to
               poor
               People's
               greedy
               Desires
               ,
               for
               all
               the
               Consideration
               they
               have
               in
               the
               World.
               Puissance
               derives
               its
               Worth
               from
               a
               certain
               Power
               of
               doing
               what
               one
               list
               ,
               which
               is
               the
               most
               dangerous
               Present
               that
               can
               be
               made
               to
               Men
               ;
               Honours
               and
               Dignities
               draw
               their
               principal
               Lustre
               from
               our
               Ambition
               ;
               and
               so
               it
               may
               truly
               be
               said
               ,
               That
               our
               Depravation
               ,
               and
               Irregularity
               ,
               is
               the
               only
               Source
               of
               the
               Glory
               of
               most
               temporal
               Things
               .
            
          
           
             
               CHAP.
               XVIII
               .
               
                 Where
                 we
                 continue
                 to
                 examine
                 the
                 Characters
                 of
                 Men's
                 Vanity
                 .
              
            
             
               OUr
               Vanity
               is
               so
               palpable
               and
               manifest
               in
               all
               these
               Things
               ,
               that
               we
               need
               not
               be
               at
               any
               trouble
               to
               find
               it
               out
               :
               For
               what
               a
               piece
               of
               Blindness
               is
               it
               ,
               for
               a
               Man
               to
               value
               himself
               upon
               those
               Advantages
               ,
               which
               don
               't
               go
               to
               make
               up
               the
               Merit
               of
               his
               Person
               ;
               and
               upon
               such
               Things
               as
               render
               us
               ridiculous
               ,
               by
               shewing
               the
               extream
               Disproportion
               betwixt
               what
               we
               are
               ,
               and
               what
               we
               ought
               to
               be
               :
               Or
               lastly
               ,
               upon
               criminal
               Things
               ,
               and
               consequently
               those
               which
               are
               essentially
               Shameful
               and
               Unworthy
               ?
            
             
               But
               methinks
               one
               may
               ,
               at
               first
               sight
               ,
               make
               quite
               another
               Judgment
               of
               the
               Qualities
               of
               
               the
               Soul
               ,
               which
               are
               reduc'd
               to
               intellectual
               Qualities
               ,
               that
               belong
               to
               the
               Understanding
               and
               Virtues
               ,
               that
               belong
               to
               the
               Heart
               ,
               since
               the
               one
               and
               the
               other
               make
               up
               what
               we
               term
               ,
               Personal
               Merit
               .
            
             
               Yet
               if
               we
               look
               closely
               into
               the
               Matter
               we
               should
               find
               ,
               that
               this
               is
               far
               from
               being
               the
               Seat
               of
               such
               real
               Sources
               of
               Glory
               as
               is
               commonly
               imagin'd
               .
               What
               if
               we
               grant
               the
               Philosophers
               ,
               who
               made
               choice
               of
               this
               sort
               of
               Advantages
               ,
               to
               raise
               themselves
               Esteem
               and
               Credit
               ,
               that
               there
               's
               something
               more
               pure
               in
               their
               pretended
               Glory
               ,
               than
               in
               that
               which
               Fortune
               and
               the
               Prejudices
               of
               the
               World
               tye
               to
               external
               Goods
               ,
               yet
               we
               shall
               not
               fail
               to
               convince
               'em
               of
               Vanity
               ,
               and
               perhaps
               in
               the
               bottom
               they
               will
               not
               appear
               more
               reasonable
               than
               the
               rest
               of
               Mankind
               .
            
             
               The
               natural
               Qualities
               are
               ,
               
                 Memory
                 ,
                 Apprehension
              
               ,
               and
               Judgment
               ;
               the
               acquir'd
               Qualities
               are
               Sciences
               or
               Arts
               :
               and
               in
               general
               ,
               all
               experimental
               or
               speculative
               Knowledge
               ,
               which
               adorns
               our
               Mind
               ,
               by
               instructing
               us
               in
               that
               which
               we
               knew
               not
               before
               ,
               or
               which
               is
               useful
               to
               the
               purposes
               of
               Life
               .
            
             
               Memory
               is
               not
               reckon'd
               to
               be
               very
               significant
               in
               point
               of
               Vain-glory.
               Men
               don't
               pretend
               to
               build
               much
               Grounds
               of
               Esteem
               upon
               this
               Faculty
               ,
               which
               appears
               from
               this
               ,
               That
               they
               think
               they
               may
               safely
               boast
               of
               having
               a
               good
               Memory
               without
               offending
               against
               Modesty
               ;
               and
               that
               they
               are
               not
               fearful
               
               of
               blemishing
               their
               Character
               ,
               by
               owning
               that
               they
               have
               a
               bad
               One.
               'T
               is
               to
               be
               imputed
               to
               this
               Reason
               ,
               That
               there
               being
               in
               Man
               Two
               Qualities
               :
               Inferior
               ,
               which
               are
               serviceable
               to
               some
               higher
               ;
               and
               Superior
               ,
               which
               direct
               and
               rule
               the
               rest
               :
               We
               naturally
               more
               esteem
               the
               Superior
               and
               ruling
               Faculties
               ,
               than
               the
               Inferior
               and
               instrumental
               ,
               such
               as
               Memory
               is
               ,
               which
               serves
               only
               to
               furnish
               the
               Understanding
               with
               Memoirs
               ;
               and
               some
               say
               that
               there
               are
               various
               Apartments
               in
               the
               Mind
               of
               Man
               ,
               and
               that
               when
               one
               Power
               is
               enlarg'd
               ,
               another
               is
               contracted
               and
               lessen'd
               ;
               whence
               't
               is
               thought
               ,
               That
               Want
               of
               Memory
               betokens
               Wit
               and
               Judgment
               .
               In
               general
               't
               is
               certain
               ,
               That
               Men
               never
               own
               their
               Faults
               and
               Imperfections
               for
               any
               other
               reason
               ,
               but
               meerly
               to
               acquire
               a
               piece
               of
               Glory
               by
               vertue
               of
               this
               Confession
               ,
               which
               they
               value
               much
               more
               than
               the
               Quality
               they
               acknowledge
               themselves
               to
               want
               ;
               or
               to
               appease
               the
               Pride
               of
               others
               ,
               by
               an
               apparent
               Humility
               ,
               and
               oblige
               'em
               by
               an
               artificious
               Dis-interestedness
               to
               render
               'em
               their
               Due
               .
            
             
               Men
               are
               as
               diligent
               and
               concern'd
               in
               point
               of
               Wit
               ,
               as
               they
               are
               neglectful
               and
               careless
               in
               point
               of
               Memory
               ;
               this
               appears
               both
               by
               the
               Sensibility
               they
               express
               ,
               when
               they
               are
               upbraided
               with
               the
               Want
               of
               it
               ,
               and
               by
               the
               delicate
               Pre-cautions
               ,
               their
               Modesty
               takes
               to
               shew
               that
               they
               are
               Witty
               ,
               tho'
               
               they
               don't
               pretend
               to
               it
               .
               He
               that
               should
               openly
               say
               ;
               
                 I
                 have
                 a
                 great
                 deal
                 of
                 Wit
              
               ;
               would
               be
               insupportable
               to
               Mankind
               ;
               yet
               this
               would
               be
               no
               more
               than
               what
               he
               commonly
               thinks
               :
               but
               't
               is
               requisite
               he
               should
               disguise
               his
               Thoughts
               ,
               and
               strive
               to
               gain
               a
               Commendation
               ,
               by
               seeming
               to
               turn
               his
               Back
               to
               it
               .
            
             
               Men
               are
               undoubtedly
               very
               much
               beholding
               to
               this
               kind
               of
               Vanity
               ,
               seeing
               they
               owe
               to
               it
               very
               many
               agreeable
               Productions
               ,
               not
               to
               reckon
               the
               Pleasure
               they
               take
               in
               the
               Conversation
               of
               those
               Persons
               who
               act
               or
               speak
               by
               this
               Motive
               :
               But
               indeed
               sometimes
               this
               Vanity
               becomes
               troublesome
               and
               unpleasant
               .
            
             
               Whence
               arises
               the
               Habit
               Men
               have
               of
               contradicting
               in
               Company
               ,
               but
               from
               a
               secret
               Envy
               and
               Desire
               to
               make
               the
               World
               think
               that
               themselves
               are
               more
               Enlighten'd
               than
               others
               ,
               and
               better
               understand
               the
               Things
               spoken
               of
               ,
               or
               at
               least
               from
               a
               strong
               Perswasion
               they
               have
               of
               it
               themselves
               ?
               They
               oppose
               those
               ,
               who
               take
               an
               Ascendant
               ,
               and
               pretend
               to
               be
               Masters
               in
               Conversation
               ,
               more
               freely
               than
               others
               ,
               because
               thro'
               a
               Principle
               of
               Pride
               they
               can't
               away
               with
               the
               Pride
               of
               those
               who
               would
               be
               thought
               to
               have
               taller
               Understandings
               than
               their
               Brethren
               .
               They
               more
               voluntarily
               contradict
               in
               a
               very
               great
               Company
               ,
               where
               there
               are
               many
               Witnesses
               of
               what
               is
               spoken
               ,
               than
               when
               they
               are
               privately
               Discoursing
               with
               a
               single
               Person
               ,
               with
               whom
               they
               can't
               enter
               into
               a
               Contestation
               ,
               
               because
               then
               the
               same
               Man
               would
               be
               Judge
               and
               Plaintiff
               both
               at
               once
               .
               It
               also
               happens
               ,
               that
               Men
               contradict
               ,
               tho'
               they
               have
               nothing
               Material
               to
               urge
               ,
               for
               when
               themselves
               can't
               shew
               any
               specimen
               of
               Wit
               ,
               they
               strive
               at
               least
               to
               oppose
               the
               Glory
               of
               those
               ,
               who
               seek
               to
               make
               an
               Appearance
               of
               it
               .
            
             
               To
               the
               same
               Principle
               may
               be
               imputed
               that
               Liberty
               ,
               which
               most
               Men
               take
               to
               blame
               the
               Conduct
               of
               their
               Superiours
               .
               In
               this
               there
               is
               undoubtedly
               both
               Injustice
               and
               Blindness
               :
               Injustice
               ,
               because
               they
               judge
               of
               what
               they
               neither
               do
               ,
               nor
               can
               understand
               ;
               it
               being
               impossible
               for
               private
               Persons
               ,
               that
               have
               not
               enter'd
               in
               the
               Councel
               of
               their
               Governours
               ,
               to
               know
               ,
               unless
               very
               imperfectly
               ,
               the
               Reasons
               of
               their
               Conduct
               :
               Of
               Blindness
               ,
               because
               't
               is
               commonly
               seen
               ,
               that
               those
               very
               Men
               ,
               who
               set
               up
               for
               Judges
               ,
               and
               Censurers
               of
               their
               Master's
               Actions
               ,
               prove
               very
               great
               Bunglers
               ,
               when
               they
               happen
               to
               be
               call'd
               to
               the
               like
               Employ
               ;
               and
               how
               should
               they
               be
               off
               of
               it
               ,
               since
               they
               are
               uncapable
               to
               frame
               a
               right
               and
               exact
               Judgment
               ,
               of
               what
               is
               before
               their
               Eyes
               ?
               It
               being
               a
               grand
               Rule
               ,
               among
               the
               common
               Sort
               ,
               That
               Adversity
               is
               a
               constant
               Token
               of
               Disgrace
               ;
               and
               Prosperity
               is
               a
               sufficient
               Ground
               of
               Esteem
               and
               Commendation
               .
            
             
               Yet
               who
               is
               ignorant
               ,
               that
               Men
               confound
               an
               unfortunate
               Ingenuity
               ,
               with
               Ignorance
               ;
               and
               a
               fortunate
               Ignorance
               obtains
               the
               Glory
               
               of
               Ingenuity
               ?
               Nay
               ,
               I
               dare
               say
               ,
               and
               boldly
               maintain
               ,
               that
               few
               great
               Events
               are
               owing
               to
               Humane
               Prudence
               ;
               't
               is
               the
               Concourse
               of
               Circumstances
               ,
               that
               causes
               the
               Happiness
               and
               Success
               of
               grand
               Exploits
               :
               There
               be
               Heroes
               of
               Fortune
               ,
               if
               I
               may
               so
               express
               my self
               ,
               and
               those
               in
               a
               greater
               Number
               than
               Heroes
               of
               Merit
               .
            
             
               But
               Wit
               ,
               taken
               for
               that
               vivacity
               and
               sprightliness
               of
               Imagination
               ,
               which
               makes
               us
               conceive
               things
               with
               Quickness
               ,
               and
               express
               'em
               with
               Facility
               and
               Ease
               ,
               has
               a
               kind
               of
               Inconsistency
               with
               Judgment
               .
               It
               most
               frequently
               happens
               ,
               that
               these
               impetuous
               ebullitions
               of
               Fancy
               embarass
               ,
               instead
               of
               directing
               us
               :
               They
               are
               false
               Lights
               ,
               which
               lead
               us
               into
               Precipices
               .
               Wit
               ,
               to
               define
               it
               in
               a
               word
               ,
               Is
               ,
               in
               the
               Hand
               of
               the
               Passions
               ,
               an
               Instrument
               of
               committing
               great
               Faults
               .
            
             
               I
               don't
               say
               the
               same
               of
               Judgment
               ,
               which
               is
               undoubtedly
               the
               most
               Estimable
               of
               all
               the
               intellectual
               Qualities
               .
               'T
               is
               certainly
               a
               mistake
               to
               attribute
               great
               Things
               and
               Actions
               to
               Wit
               :
               'T
               is
               not
               Wit
               ,
               but
               Judgment
               ,
               that
               governs
               States
               ;
               disciplines
               Armies
               ;
               excels
               in
               Trading
               ;
               soars
               in
               the
               study
               of
               Arts
               and
               Sciences
               :
               But
               not
               to
               set
               two
               Qualities
               at
               Variance
               ,
               which
               are
               in
               no
               wise
               opposite
               ;
               Wit
               must
               be
               said
               to
               be
               the
               Perfection
               of
               Judgment
               ,
               and
               Judgment
               reciprocally
               the
               Perfection
               of
               Wit
               ,
               yet
               with
               this
               difference
               ,
               That
               Judgment
               without
               Wit
               is
               Something
               ;
               
               whereas
               Wit
               without
               Judgment
               ,
               is
               worse
               than
               Nothing
               .
            
             
               The
               reason
               of
               Men's
               general
               Mistake
               is
               ,
               because
               they
               imagine
               upon
               a
               Vulgar
               Prejudice
               ,
               that
               Wit
               is
               rarely
               found
               ,
               and
               Judgment
               is
               very
               common
               ;
               't
               is
               quite
               and
               clean
               the
               contrary
               .
               Wit
               ,
               that
               imagines
               ,
               invents
               ,
               refines
               ,
               and
               subtillizes
               ,
               in
               every
               Thing
               is
               frequently
               met
               with
               ;
               but
               Judgment
               ,
               which
               compares
               ,
               examines
               ,
               weighs
               ,
               considers
               the
               Connection
               and
               End
               of
               Things
               ,
               determines
               not
               it self
               but
               upon
               solid
               Reasons
               ,
               is
               the
               rarest
               Thing
               in
               the
               World.
               
            
             
               Most
               Men
               have
               a
               Portion
               of
               Wit
               ,
               every
               Passion
               inspires
               'em
               with
               that
               ,
               and
               even
               the
               Strength
               of
               Wine
               creates
               a
               Vivacity
               ;
               but
               there
               's
               scarcely
               a
               Man
               upon
               Earth
               ,
               who
               wants
               not
               Judgment
               ;
               since
               there
               's
               rarely
               One
               ,
               that
               makes
               a
               just
               Discernment
               of
               what
               is
               truly
               Advantagious
               to
               him
               ,
               from
               what
               is
               of
               little
               or
               no
               Concernment
               .
            
             
               As
               in
               the
               World
               ,
               Vivacity
               makes
               Hair-brains
               ,
               and
               Judgment
               Persons
               truly
               Ingenious
               .
               We
               need
               not
               wonder
               ,
               to
               see
               in
               Religion
               ,
               that
               Good-sense
               believes
               ,
               and
               Wit
               is
               incredulous
               ;
               't
               is
               because
               the
               later
               determines
               it self
               ,
               upon
               the
               least
               Appearances
               ,
               without
               any
               Attention
               ;
               whereas
               Judgment
               compares
               ,
               and
               examines
               all
               things
               before
               't
               is
               determin'd
               .
            
             
               In
               vain
               have
               the
               Learned
               endeavour'd
               ,
               to
               raise
               a
               Veneration
               of
               Learning
               ,
               thro'
               an
               
               Interest
               of
               making
               that
               Respected
               ,
               which
               causes
               their
               Distinction
               in
               the
               World
               :
               It
               may
               be
               ,
               by
               attracting
               the
               vain
               Approbation
               of
               the
               Vulgars
               ,
               they
               have
               found
               out
               the
               Secret
               of
               satisfying
               Themselves
               ;
               if
               so
               ,
               then
               Learning
               it self
               stands
               in
               need
               of
               the
               Succour
               of
               Vanity
               :
               For
               pray
               ,
               of
               what
               Advantage
               is
               most
               of
               our
               Knowledge
               ,
               to
               One
               that
               is
               made
               for
               Eternity
               ?
               What
               does
               Humane
               Learning
               teach
               us
               ?
               Words
               ,
               Etymologies
               ,
               Dates
               ,
               Facts
               ,
               which
               are
               of
               no
               concern
               to
               us
               ,
               and
               serve
               to
               no
               other
               purpose
               but
               to
               shew
               ,
               that
               we
               know
               'em
               ;
               vain
               Questions
               ,
               either
               ridiculous
               or
               dangerous
               ;
               endless
               Speculations
               ;
               a
               multitude
               of
               Fictions
               and
               Falsities
               ,
               and
               scarcely
               any
               Thing
               that
               's
               profitable
               to
               us
               ,
               or
               capable
               of
               nourishing
               our
               Soul.
               Moreover
               ,
               How
               came
               the
               greatest
               part
               of
               Men
               to
               know
               these
               Things
               ,
               in
               so
               troubled
               and
               confused
               a
               manner
               ,
               that
               their
               pretended
               Knowledge
               ,
               serves
               but
               meerly
               to
               throw
               them
               into
               Errors
               ?
               To
               have
               confused
               Notions
               ,
               and
               a
               great
               deal
               of
               Vanity
               ,
               is
               the
               ready
               way
               to
               perpetual
               Mistakes
               ;
               and
               't
               is
               certain
               ,
               that
               the
               ordinary
               Learning
               implies
               the
               one
               ,
               and
               the
               other
               :
               For
               't
               is
               impossible
               to
               make
               a
               Distinction
               of
               those
               various
               Ideas
               and
               Kinds
               of
               Knowledge
               ,
               which
               Men
               heap
               together
               in
               so
               great
               a
               Number
               ;
               and
               it
               commonly
               happens
               ,
               that
               they
               are
               mightily
               puft
               up
               ,
               with
               the
               Attainment
               of
               this
               
                 tenebrous
                 Booty
              
               ;
               as
               if
               a
               Man
               had
               any
               grounds
               to
               think
               
               himself
               Happy
               ,
               for
               acquiring
               new
               Prejudices
               and
               Errors
               ;
               and
               as
               if
               a
               confused
               heap
               of
               Knowledge
               ,
               which
               hinders
               the
               Exactness
               and
               Rectitude
               of
               the
               Mind
               ,
               was
               more
               valuable
               than
               clear
               and
               distinct
               Notions
               ,
               which
               produce
               a
               quite
               contrary
               Effect
               .
               In
               this
               they
               may
               take
               an
               Advantage
               of
               the
               Errors
               of
               the
               Vulgars
               ,
               who
               use
               to
               confound
               these
               Things
               ;
               but
               they
               'll
               never
               impose
               upon
               Persons
               truly
               ingenious
               and
               enlighten'd
               ,
               nor
               will
               they
               have
               much
               reason
               to
               be
               satisfy'd
               with
               themselves
               ;
               even
               those
               ,
               who
               have
               a
               clear
               and
               perfect
               Knowledge
               of
               what
               they
               pretend
               to
               know
               ,
               who
               join
               natural
               Qualities
               to
               acquir'd
               ,
               who
               are
               accustom'd
               ,
               by
               the
               exactness
               of
               diligent
               Meditation
               and
               Attention
               ,
               to
               refine
               and
               purify
               that
               Knowledge
               ,
               which
               by
               its
               confusion
               embroils
               and
               puzzles
               the
               Brain
               of
               other
               Men
               ;
               don
               't
               in
               the
               main
               reap
               any
               other
               Fruit
               of
               their
               Studies
               ,
               than
               to
               know
               how
               limited
               and
               finite
               Man's
               Knowledge
               is
               ;
               they
               find
               themselves
               every
               way
               surrounded
               with
               impenetrable
               Depths
               ,
               can't
               move
               a
               Step
               without
               finding
               a
               Difficulty
               :
               Their
               distinct
               Knowledge
               is
               but
               small
               and
               inconsiderable
               ,
               and
               all
               that
               little
               is
               ,
               as
               it
               were
               ,
               Bury'd
               in
               almost
               an
               infinite
               Number
               of
               Prejudices
               and
               Errors
               ,
               from
               which
               't
               is
               to
               be
               separated
               and
               sifted
               ;
               and
               which
               is
               a
               yet
               greater
               Misery
               ,
               tho'
               Knowledge
               of
               this
               Character
               may
               enlighten
               the
               Mind
               more
               than
               any
               other
               ,
               yet
               we
               don't
               
               see
               that
               't
               is
               a
               whit
               more
               inservient
               ,
               at
               leas●
               for
               the
               generality
               ,
               to
               the
               Satisfaction
               of
               the
               
                 Heart
                 .
                 There
                 are
                 some
              
               ,
               says
               an
               Ancient
               ,
               
                 who
                 Know
                 meerly
                 to
                 Know
                 ;
                 this
                 is
                 the
                 Effect
                 of
                 an
                 unprofitable
                 Curiosity
                 :
                 Some
                 obtain
                 Knowledge
                 in
                 order
                 to
                 obtain
                 Honours
                 or
                 Riches
                 ;
                 this
                 is
                 the
                 Effect
                 of
                 a
                 shameful
                 Traffick
                 :
                 Lastly
                 ,
                 There
                 be
                 some
                 who
                 Know
                 ,
                 that
                 they
                 may
                 make
                 a
                 great
                 show
                 of
                 their
                 Knowledge
                 ;
                 this
                 is
                 the
                 Effect
                 of
                 a
                 swelling
                 Vanity
                 .
              
            
             
               In
               fine
               it
               may
               be
               said
               ,
               that
               the
               ordinary
               Knowledge
               is
               unprofitable
               in
               Nature
               ;
               dangerous
               very
               often
               in
               Society
               ;
               pernicious
               in
               the
               Heart
               ,
               and
               most
               commonly
               mortal
               in
               Religion
               .
               'T
               is
               unprofitable
               and
               useless
               in
               Nature
               ;
               you
               may
               reason
               long
               enough
               about
               the
               Cause
               of
               Storms
               and
               Diseases
               ,
               but
               can't
               avoid
               the
               Insults
               of
               either
               .
               'T
               is
               often
               dangerous
               in
               Society
               ,
               for
               there
               it
               stirs
               up
               Troubles
               and
               Disorders
               ;
               hence
               Augustus
               in
               the
               Model
               of
               Politicks
               ,
               which
               he
               left
               to
               his
               Successors
               ,
               would
               have
               Philosophers
               banisht
               the
               Common-wealth
               ,
               because
               the
               Infatuation
               of
               their
               pretended
               Wisdome
               ,
               was
               wont
               to
               make
               them
               despise
               Authority
               .
               'T
               is
               dangerous
               in
               the
               Heart
               ,
               seeing
               it
               most
               commonly
               costs
               us
               our
               Humility
               :
               And
               mortal
               in
               Religion
               ,
               because
               it
               sets
               up
               it self
               for
               a
               Judge
               of
               Revelation
               ;
               and
               would
               have
               us
               apprehend
               that
               of
               our Selves
               ,
               which
               Faith
               credits
               meerly
               upon
               Divine
               Testimony
               .
            
             
             
               The
               Incredulous
               do
               mightily
               Triumph
               and
               Insult
               in
               this
               ,
               That
               't
               is
               rarely
               seen
               ,
               that
               Men
               of
               very
               great
               and
               eminent
               Learning
               ,
               have
               the
               same
               Belief
               with
               the
               common
               sort
               of
               People
               ,
               as
               to
               the
               Mysteries
               of
               Religion
               .
               Let
               'em
               not
               mistake
               themselves
               ,
               the
               Objection
               is
               not
               of
               such
               Force
               as
               they
               imagine
               :
               For
               a
               Learned
               Man
               ,
               to
               define
               him
               exactly
               ,
               is
               but
               a
               Man
               perplext
               with
               more
               Prejudices
               than
               others
               ;
               and
               with
               Prejudices
               so
               much
               more
               dangerous
               ,
               as
               he
               is
               set
               at
               a
               farther
               distance
               from
               the
               Knowledge
               of
               'em
               ,
               by
               the
               Preventions
               of
               his
               Pride
               .
               His
               great
               Reading
               serves
               to
               furnish
               him
               with
               Materials
               for
               his
               Errors
               ,
               by
               supplying
               him
               with
               indistinct
               Notions
               ;
               and
               his
               great
               Vanity
               gives
               'em
               a
               Form
               ,
               by
               putting
               confus'd
               Ideas
               in
               the
               place
               of
               distinct
               ,
               and
               changing
               his
               least
               Conjectures
               into
               so
               many
               Demonstrations
               .
            
             
               'T
               is
               the
               Property
               of
               none
               ,
               but
               the
               
                 Immortal
                 Man
              
               ,
               to
               rid
               the
               ordinary
               Knowledge
               of
               all
               these
               Defects
               :
               For
               by
               employing
               it
               in
               the
               Views
               of
               Eternity
               ,
               he
               may
               be
               said
               to
               Consecrate
               the
               least
               Degree
               of
               Knowledge
               ,
               in
               directing
               it
               to
               so
               noble
               an
               End
               ;
               the
               Moderation
               ,
               in
               the
               Motions
               of
               his
               Heart
               ,
               leaves
               a
               clear
               Distinction
               in
               his
               Ideas
               ;
               he
               does
               not
               promiscuously
               keep
               up
               all
               Kinds
               of
               Knowledge
               ,
               but
               selects
               and
               picks
               it
               ;
               he
               makes
               not
               Merchandize
               of
               that
               ,
               for
               the
               Interest
               of
               Time
               ,
               which
               may
               be
               serviceable
               to
               the
               purpose
               
               of
               Eternity
               ;
               his
               Heart
               is
               not
               imposthumated
               and
               puffed
               up
               with
               Learning
               ,
               bu●
               Learning
               derives
               its
               whole
               Perfection
               ,
               from
               the
               relation
               it
               has
               to
               the
               lofty
               Views
               ,
               and
               Motions
               of
               his
               Heart
               ;
               his
               Light
               ,
               instead
               of
               disturbing
               Society
               ,
               procures
               the
               Good
               and
               Peace
               of
               it
               ,
               by
               the
               Prospect
               of
               that
               Eternal
               Conversation
               we
               ought
               to
               have
               with
               God
               :
               And
               lastly
               ,
               He
               places
               not
               the
               Honour
               ,
               and
               Perfection
               of
               his
               Mind
               ,
               in
               an
               Independance
               ,
               which
               mounting
               him
               above
               the
               Revelation
               of
               God
               ,
               subjects
               and
               pulls
               him
               down
               to
               the
               Prejudices
               of
               Men
               ,
               or
               the
               Illusions
               of
               his
               own
               Vanity
               ;
               but
               he
               thinks
               his
               Knowledge
               sufficient
               ,
               when
               he
               knows
               what
               it
               pleased
               God
               to
               teach
               him
               for
               his
               Good.
               
            
             
               'T
               would
               now
               remain
               ,
               that
               we
               value
               our selves
               upon
               Humane
               Vertues
               ;
               as
               Courage
               ,
               Intrepidness
               ,
               Fortitude
               ,
               Liberality
               ,
               Magnanimity
               ;
               but
               this
               would
               but
               betray
               our
               Ignorance
               of
               Man's
               Heart
               ,
               to
               take
               them
               for
               real
               Sources
               of
               Glory
               .
               We
               won't
               say
               ,
               that
               they
               always
               proceed
               from
               an
               Excess
               of
               our
               Corruption
               ,
               neither
               will
               we
               set
               'em
               up
               for
               true
               Sources
               of
               Esteem
               .
            
             
               For
               pray
               ,
               What
               is
               Vertue
               taken
               in
               this
               Sence
               ?
               'T
               is
               a
               Sacrifice
               of
               the
               inferiour
               Passions
               to
               the
               superiour
               ;
               't
               is
               to
               offer
               up
               One's
               other
               Affections
               as
               Victims
               to
               Pride
               ,
               and
               the
               love
               of
               Glory
               .
            
             
             
               Liberality
               is
               nothing
               else
               ,
               as
               we
               before
               observ'd
               ,
               but
               a
               Traffick
               of
               Self-love
               ,
               which
               prefers
               the
               Glory
               of
               giving
               ,
               before
               what
               it
               gives
               .
               Constancy
               is
               but
               meerly
               a
               vain
               Ostentation
               of
               the
               Strength
               of
               One's
               Soul
               ,
               and
               a
               Desire
               to
               seem
               above
               the
               reach
               of
               Adversity
               .
               Intrepidness
               is
               but
               an
               Art
               of
               hiding
               One's
               Fear
               ,
               or
               of
               putting
               off
               a
               natural
               Infirmity
               .
               Magnanimity
               is
               only
               a
               Desire
               to
               make
               an
               outward
               Show
               ,
               of
               great
               and
               elevated
               Thoughts
               .
            
             
               
                 Love
                 of
                 One's
                 Country
              
               ,
               which
               made
               the
               noblest
               Character
               of
               the
               Ancient
               Heroes
               ,
               was
               but
               a
               secret
               and
               by-road
               ,
               their
               Self-love
               took
               ,
               to
               arrive
               to
               Consideration
               ,
               Glory
               and
               Dignities
               ;
               and
               sometimes
               't
               was
               only
               Ambition
               ,
               disguised
               under
               noble
               and
               venerable
               Names
               .
               
               Cicero's
               Revenge
               ,
               
               Augustus's
               Ambition
               ,
               
               Lucullus's
               Interest
               ,
               would
               not
               have
               been
               very
               well
               taken
               by
               the
               Romans
               ,
               had
               they
               appear'd
               in
               their
               true
               and
               native
               shape
               ;
               they
               were
               oblig'd
               to
               cover
               'em
               with
               this
               Pretext
               ,
               
                 The
                 Love
                 of
                 their
                 Country
              
               .
               There
               have
               also
               been
               Cases
               ,
               wherein
               Men
               having
               some
               confus'd
               Sentiment
               of
               their
               Perfections
               ,
               and
               seeking
               for
               natural
               Grandeur
               ,
               left
               no
               Stone
               unturn'd
               ,
               to
               give
               their
               Actions
               and
               Conduct
               such
               an
               End
               ,
               as
               was
               worthy
               of
               what
               they
               conceiv'd
               of
               their
               Excellency
               ;
               but
               wanting
               good
               Direction
               ,
               they
               diverted
               to
               false
               Objects
               .
               Brutus
               commends
               Vertue
               ,
               and
               afterwards
               repents
               of
               it
               ▪
               Cato
               sacrifices
               
               to
               his
               Country
               ,
               and
               considers
               not
               ,
               that
               under
               the
               specious
               Name
               of
               the
               Country
               ,
               he
               adores
               ,
               he
               works
               for
               a
               Company
               of
               Robbers
               and
               Usurpers
               ;
               and
               tho'
               a
               confus'd
               Idea
               of
               the
               Publick
               seem
               so
               Glorious
               ,
               a
               distinct
               ought
               to
               cover
               him
               with
               Shame
               and
               Confusion
               .
            
             
               In
               a
               word
               ,
               there
               's
               a
               Falshood
               in
               
                 Humane
                 Vertues
              
               ,
               which
               is
               obvious
               to
               all
               the
               World
               ,
               and
               hinders
               us
               from
               setting
               a
               Value
               upon
               'em
               ,
               without
               a
               gross
               Extravagance
               .
               Is
               there
               any
               more
               Sincerity
               in
               the
               Injustice
               of
               those
               other
               Heroes
               ,
               who
               became
               Ennobled
               by
               Crimes
               and
               Villanies
               ,
               and
               Renown'd
               by
               their
               injurious
               Exploits
               ?
               They
               Sacrifice
               their
               Lives
               and
               Fortunes
               ,
               as
               if
               all
               were
               their
               own
               ;
               Alexander
               is
               a
               lively
               Instance
               of
               this
               Disorder
               :
               One
               would
               guess
               ,
               from
               the
               furious
               Conduct
               of
               this
               Prince
               ,
               that
               all
               Things
               were
               made
               for
               his
               Pleasure
               and
               Glory
               ;
               and
               that
               Mankind
               was
               good
               for
               nothing
               else
               ,
               but
               to
               serve
               his
               Desire
               .
               He
               Burns
               Cities
               ,
               Ravages
               Provinces
               ,
               Reverses
               Thrones
               ,
               makes
               other
               Powers
               the
               Play-game
               of
               his
               own
               ,
               as
               if
               the
               Nation
               of
               the
               Earth
               were
               but
               Dust
               and
               Worms
               in
               his
               Sight
               .
               Is
               it
               tolerable
               ,
               that
               a
               Man
               should
               make
               such
               Sacrifices
               to
               himself
               ,
               as
               he
               would
               dread
               to
               Offer
               to
               the
               greatest
               of
               his
               Gods
               ?
            
          
           
             
             
               CHAP.
               XIX
               .
               
                 Of
                 the
                 Two
                 last
                 Characters
                 of
              
               Pride
               ,
               
                 which
                 are
                 Ambition
                 ,
                 and
                 the
                 Contempt
                 of
                 the
                 World.
                 
              
            
             
               THE
               excessive
               Love
               of
               Esteem
               produces
               another
               Irregularity
               ,
               which
               is
               Ambition
               ,
               because
               our
               too
               violent
               Ardour
               ,
               to
               make
               our selves
               Considerable
               in
               the
               World
               ,
               causes
               us
               to
               aspire
               at
               all
               that
               may
               render
               us
               eminent
               ,
               and
               great
               upon
               the
               Theatre
               of
               Humane
               Life
               :
               Whilst
               we
               are
               confounded
               with
               the
               common
               Rabble
               ,
               others
               are
               equally
               respected
               by
               the
               Publick
               ;
               if
               we
               would
               draw
               Attention
               ,
               and
               a
               peculiar
               Deference
               ,
               we
               must
               depart
               from
               their
               Company
               .
               Superiority
               challenges
               the
               Preferences
               of
               Consideration
               and
               Esteem
               ,
               and
               for
               this
               reason
               we
               are
               ambitious
               of
               attaining
               it
               .
            
             
               Every
               One
               strives
               to
               excel
               in
               his
               Profession
               ,
               be
               it
               never
               so
               mean
               ;
               and
               that
               ,
               not
               because
               he
               loves
               the
               Excellency
               of
               his
               Art
               ,
               for
               its
               own
               sake
               ;
               but
               because
               he
               would
               become
               more
               Famous
               and
               Considerable
               than
               others
               :
               They
               that
               expose
               themselves
               to
               War
               ,
               are
               not
               in
               love
               with
               the
               Dangers
               ,
               but
               the
               distinguisht
               Glory
               .
            
             
               But
               lest
               the
               Distinction
               ,
               which
               proceeds
               from
               Merit
               and
               great
               Actions
               ,
               may
               p●ssiblyly
               
               hid
               ,
               be
               subject
               to
               Contestation
               ,
               or
               not
               expos'd
               to
               general
               View
               ,
               our
               Heart
               ambitiously
               covets
               another
               kind
               of
               Elevation
               ,
               which
               is
               Incontestable
               ,
               and
               acknowledg'd
               by
               all
               Men
               ;
               namely
               ,
               
                 Grandeur
                 ,
                 Dignities
              
               ,
               and
               Power
               ,
               as
               we
               before
               observ'd
               .
            
             
               The
               Fancy
               of
               Self-love
               is
               particularly
               tickl'd
               ,
               when
               it
               sees
               those
               ,
               whom
               it
               fear'd
               as
               Rivals
               in
               the
               Field
               of
               Vain-glory
               ,
               court
               and
               crouch
               under
               its
               Superiority
               :
               'T
               is
               charm'd
               ,
               and
               mightily
               taken
               with
               the
               Power
               that
               brings
               them
               under
               it
               ;
               and
               loves
               them
               so
               much
               the
               more
               ,
               as
               it
               less
               fears
               the
               Obstacle
               of
               their
               Competition
               .
               But
               the
               same
               Sentiment
               of
               Pride
               ,
               which
               excites
               us
               to
               love
               those
               ,
               that
               are
               subject
               to
               our
               Empire
               ,
               so
               much
               tempts
               them
               to
               abhor
               the
               Necessity
               ,
               which
               puts
               'em
               in
               a
               state
               of
               Dependance
               ,
               that
               no
               less
               than
               an
               heroick
               and
               eminent
               Vertue
               ,
               on
               our
               side
               ,
               can
               force
               them
               to
               hide
               their
               Malignity
               .
            
             
               Lastly
               ,
               The
               same
               Reason
               that
               makes
               us
               endeavour
               to
               mount
               our selves
               to
               a
               distinguisht
               Rank
               ,
               that
               we
               may
               no
               longerly
               in
               the
               Obscurity
               and
               Confusion
               ,
               which
               hinder
               us
               from
               being
               Remarkt
               in
               the
               World
               ,
               inspires
               us
               with
               that
               Inclination
               we
               have
               to
               despise
               and
               contemn
               our
               Neighbour
               :
               We
               are
               not
               contented
               to
               stand
               on
               Tip-toe
               ,
               to
               seem
               Taller
               than
               other
               Men
               ;
               but
               must
               also
               endeavour
               to
               Trip
               up
               their
               Heels
               ,
               and
               throw
               'em
               down
               ,
               that
               we
               may
               seem
               Greater
               by
               their
               Fall
               and
               Debasement
               .
            
             
             
               The
               Pleasure
               we
               take
               in
               Satyr
               ,
               and
               Comedy
               ,
               is
               not
               only
               to
               be
               imputed
               to
               our
               Spite
               and
               Malignity
               ,
               but
               also
               to
               our
               Pride
               .
               'T
               is
               Nuts
               to
               us
               to
               see
               other
               Men
               disgrac'd
               and
               pull'd
               down
               ;
               especially
               those
               Persons
               ,
               who
               hereby
               become
               uncapable
               of
               being
               our
               Rivals
               in
               the
               Suit
               of
               Vain-glory
               ;
               we
               take
               a
               particular
               Delight
               to
               see
               these
               Ridicule'd
               ,
               because
               this
               Debasement
               seems
               greatest
               and
               most
               incurable
               of
               all
               ,
               Men
               being
               asham'd
               to
               make
               those
               the
               Objects
               of
               their
               Esteem
               ,
               whom
               before
               they
               derided
               and
               reproacht
               .
            
             
               How
               comes
               it
               to
               pass
               that
               Men
               ,
               who
               never
               Laugh
               to
               see
               a
               Stone
               ,
               or
               a
               Horse
               fall
               down
               ,
               can
               hardly
               forbear
               it
               when
               they
               see
               a
               Man
               fall
               ;
               since
               the
               One
               is
               undoubtedly
               in
               it self
               no
               more
               Ridiculous
               than
               the
               Other
               ?
               'T
               is
               because
               our
               Heart
               is
               not
               at
               all
               concern'd
               ,
               or
               interested
               in
               the
               Fall
               of
               a
               Beast
               ;
               whereas
               we
               are
               so
               much
               interested
               in
               the
               Fall
               and
               Debasement
               of
               other
               Men
               ,
               that
               even
               the
               Image
               of
               it
               delights
               and
               pleases
               us
               :
               Men
               think
               their
               Laughing
               is
               always
               innocent
               ,
               and
               indeed
               't
               is
               always
               criminal
               and
               blamable
               .
            
             
               This
               same
               Propensity
               inspires
               us
               with
               the
               Contempt
               of
               our
               Neighbour
               ,
               which
               is
               term'd
               Insolence
               ,
               Haughtiness
               ,
               or
               Arrogance
               ;
               according
               as
               't
               is
               Conversant
               about
               
                 Superiours
                 ,
                 Inferiours
              
               ,
               or
               Equals
               .
               We
               are
               eager
               to
               Debase
               those
               who
               were
               beneath
               us
               before
               ,
               thinking
               we
               shall
               rise
               higher
               ,
               proportionably
               ,
               
               as
               they
               fall
               lower
               ;
               or
               to
               disparage
               and
               injure
               our
               Equals
               ,
               that
               they
               may
               no
               longer
               be
               at
               the
               same
               Level
               with
               us
               ;
               or
               to
               slight
               and
               undervalue
               our
               Superiours
               ,
               because
               the
               Lustre
               of
               their
               Grandeur
               extinguishes
               ours
               :
               Herein
               our
               Pride
               visibly
               betrays
               it self
               ;
               for
               if
               others
               are
               an
               Object
               of
               our
               Contempt
               ,
               why
               should
               we
               ambitiously
               covet
               their
               Esteem
               ?
               Or
               ,
               if
               their
               Esteem
               be
               so
               much
               worth
               ,
               as
               to
               deserve
               the
               most
               passionate
               Desire
               of
               our
               Souls
               ,
               how
               can
               we
               despise
               '
               em
               ?
               Is
               it
               not
               because
               the
               Contempt
               of
               our
               Neighbour
               ,
               is
               rather
               affected
               ,
               than
               real
               ?
               We
               behold
               his
               Grandeur
               and
               Excellency
               ,
               seeing
               his
               Esteem
               appears
               to
               us
               so
               Valuable
               ;
               but
               we
               use
               our
               utmost
               Efforts
               to
               hide
               and
               conceal
               it
               ,
               thinking
               we
               shall
               seem
               to
               spin
               our
               Honour
               out
               of
               our
               own
               Bowels
               .
            
             
               Hence
               arise
               Slanders
               ,
               Calumnies
               ,
               Ironical
               Praises
               ,
               Satyr
               ,
               Malignity
               and
               Envy
               :
               Indeed
               we
               are
               very
               careful
               to
               conceal
               this
               latter
               ,
               because
               't
               is
               a
               forc'd
               Confession
               ,
               we
               make
               of
               the
               Merit
               or
               Happiness
               of
               others
               ,
               and
               an
               Homage
               we
               do
               'em
               by
               a
               kind
               of
               Constraint
               and
               Violence
               .
            
             
               Of
               all
               the
               Sentiments
               of
               
                 Pride
                 ,
                 Contempt
                 of
                 our
                 Neighbour
              
               is
               the
               most
               dangerous
               ;
               because
               this
               directly
               opposes
               the
               Good
               of
               Society
               ,
               which
               is
               the
               End
               ,
               whereunto
               the
               Love
               of
               Esteem
               ,
               by
               the
               Intention
               of
               Nature
               ,
               ought
               to
               tend
               ;
               and
               also
               renders
               Men
               most
               odious
               ,
               and
               detestable
               in
               the
               Eyes
               of
               the
               World.
               
            
             
             
               When
               we
               see
               two
               Fellows
               ,
               one
               whereof
               makes
               an
               outward
               shew
               of
               Vanity
               and
               Presumption
               ;
               the
               other
               swears
               he
               can't
               endure
               this
               Pride
               of
               all
               things
               in
               the
               World
               ,
               we
               may
               boldly
               conclude
               that
               the
               latter
               is
               more
               dangerously
               tainted
               with
               this
               Fault
               than
               the
               former
               ;
               't
               is
               meerly
               his
               own
               Pride
               that
               gives
               him
               an
               Idea
               of
               the
               Pride
               of
               others
               ;
               and
               't
               is
               a
               less
               criminal
               Effect
               of
               Pride
               ,
               to
               presume
               too
               much
               upon
               One-self
               ,
               than
               to
               degrade
               one's
               Neighbour
               .
            
             
               Presumption
               and
               Confidence
               are
               a
               kind
               of
               Drunkenness
               in
               the
               Soul
               ;
               but
               
                 Hatred
                 ,
                 Envy
                 ,
                 Malignity
              
               ,
               are
               a
               down-right
               Fury
               and
               Madness
               .
            
             
               Envy
               is
               an
               implacable
               Sentiment
               ,
               you
               may
               silence
               and
               stop
               its
               Mouth
               ,
               by
               Be●fits
               and
               Kindness
               ,
               but
               you
               'll
               never
               bend
               ,
               or
               alter
               its
               Course
               ;
               't
               will
               last
               as
               long
               as
               your
               Merit
               :
               It
               may
               pardon
               the
               last
               Affronts
               and
               Abuses
               you
               offer'd
               ,
               or
               Time
               at
               least
               ,
               will
               blot
               out
               the
               Remembrance
               of
               'em
               ;
               but
               't
               will
               never
               excuse
               your
               Desert
               and
               Accomplishments
               .
            
             
               Envy
               and
               Flattery
               are
               two
               very
               opposite
               Faults
               :
               The
               former
               makes
               a
               shew
               of
               an
               apparent
               Contempt
               ,
               tho'
               it
               secretly
               carry
               a
               real
               Esteem
               ;
               for
               Envy
               ,
               in
               the
               bottome
               ,
               is
               an
               honouring
               Sentiment
               ;
               it
               tends
               to
               nothing
               but
               what
               it
               Esteems
               ;
               it
               lives
               and
               dies
               with
               Merit
               and
               Desert
               :
               whereas
               Flattery
               cloaks
               a
               most
               real
               Contempt
               ,
               under
               the
               Mask
               of
               an
               apparent
               Esteem
               ,
               since
               it
               arises
               meerly
               
               from
               a
               supposition
               of
               his
               Infirmity
               and
               Weakness
               ,
               who
               is
               the
               Object
               of
               it
               :
               And
               it
               may
               be
               said
               ,
               that
               some
               Satyrs
               are
               very
               Commending
               ,
               and
               some
               Panegyricks
               most
               highly
               Abusive
               .
               Alexander
               ,
               intoxicated
               with
               the
               Fumes
               of
               his
               Vanity
               ,
               sees
               not
               ,
               that
               the
               Macedonian
               Strength
               and
               Vigour
               gains
               him
               more
               Honour
               ,
               than
               the
               Idolatry
               of
               the
               Persians
               ;
               yet
               he
               's
               much
               oblig'd
               to
               his
               Friends
               ,
               if
               they
               won't
               ridicule
               and
               make
               sport
               at
               him
               .
            
             
               'T
               is
               easy
               to
               judge
               ,
               from
               what
               we
               have
               said
               upon
               this
               Subject
               ,
               how
               odious
               a
               Fault
               Pride
               is
               ;
               for
               all
               its
               Irregularities
               are
               most
               criminal
               and
               sinful
               .
               The
               excessive
               Love
               of
               Esteem
               makes
               us
               reverse
               the
               very
               Course
               of
               Nature
               ,
               by
               changing
               the
               End
               ,
               into
               the
               Me●ns
               ;
               and
               the
               Means
               into
               the
               End
               :
               For
               since
               the
               Love
               of
               Esteem
               ,
               as
               well
               as
               of
               Pleasure
               ,
               is
               only
               a
               Means
               ,
               which
               God
               imploy'd
               to
               steer
               us
               to
               Vertue
               ,
               and
               the
               Good
               of
               Society
               ,
               is
               it
               not
               repugnant
               to
               the
               Rules
               of
               Nature
               ,
               for
               Men
               to
               act
               as
               if
               they
               were
               born
               for
               no
               other
               End
               ,
               but
               meerly
               to
               be
               honoured
               and
               esteem'd
               ?
               Presumption
               casts
               a
               Mist
               before
               our
               Eyes
               ,
               that
               we
               may
               not
               discern
               what
               is
               truly
               Estimable
               in
               us
               ;
               it
               being
               certain
               ,
               that
               what
               we
               are
               ,
               is
               infinitely
               beyond
               what
               we
               think
               we
               are
               ;
               and
               that
               our
               real
               Perfections
               ;
               much
               better
               deserve
               the
               Attention
               of
               our
               Soul
               ,
               than
               those
               imaginary
               Qualities
               we
               falsly
               boast
               of
               .
            
             
             
               The
               Vanity
               ,
               which
               applies
               it self
               to
               false
               Sources
               of
               Glory
               ,
               makes
               us
               lose
               the
               sight
               of
               the
               true
               and
               solid
               Foundations
               of
               Honour
               ;
               which
               are
               Piety
               ,
               and
               the
               Fear
               of
               God.
               The
               Contempt
               of
               our
               Neighbour
               necessarily
               reflects
               upon
               our selves
               ,
               seeing
               we
               are
               not
               very
               different
               from
               Beasts
               ,
               if
               we
               truly
               differ
               so
               much
               from
               other
               Men
               ;
               and
               the
               Distinctions
               of
               Pride
               ,
               destroy
               all
               the
               Ideas
               of
               our
               natural
               Excellency
               .
            
             
               But
               besides
               all
               these
               ,
               there
               's
               a
               more
               latent
               and
               hidden
               Fault
               in
               Pride
               ,
               which
               exceeds
               all
               the
               rest
               ;
               for
               it
               makes
               us
               Usurp
               the
               Glory
               of
               God
               himself
               .
               Our
               Perfections
               are
               Talents
               ,
               wherewith
               God
               intrusted
               us
               ,
               to
               the
               end
               we
               might
               improve
               'em
               ;
               the
               Profit
               resulting
               from
               'em
               is
               the
               Glory
               ,
               which
               ought
               to
               be
               ascrib'd
               to
               him
               ,
               as
               being
               a
               Rivulet
               of
               his
               own
               immense
               Goodness
               :
               But
               this
               unjust
               and
               sacrilegious
               Pride
               ,
               which
               robs
               and
               pillages
               all
               it
               meets
               with
               ,
               has
               no
               more
               Respect
               to
               Divine
               ,
               than
               Humane
               Rights
               :
               All
               the
               Reverence
               it
               has
               for
               God
               is
               ,
               That
               it
               dares
               not
               confess
               the
               Injuries
               and
               Wrongs
               it
               hath
               done
               him
               ;
               and
               ,
               that
               't
               is
               tormented
               with
               so
               great
               Horrour
               for
               its
               Sacrileges
               ,
               that
               't
               is
               afraid
               to
               shew
               'em
               in
               open
               View
               ,
               or
               bring
               in
               Reason
               for
               its
               Accomplice
               and
               Confederate
               .
            
             
               It
               may
               be
               gather'd
               ,
               from
               what
               we
               have
               here
               said
               ,
               that
               Pride
               ,
               as
               well
               as
               Corruption
               ,
               in
               general
               ,
               is
               almost
               equal
               ,
               and
               the
               same
               in
               
               all
               Men
               :
               In
               some
               it
               does
               not
               shew
               it self
               so
               manifest
               as
               in
               others
               .
               All
               are
               not
               alike
               sollicitous
               and
               thoughtful
               to
               raise
               themselves
               Esteem
               and
               Reputation
               ;
               because
               Poverty
               imposes
               upon
               many
               Men
               more
               pressing
               Occupations
               ;
               but
               all
               have
               undoubtedly
               the
               same
               Inclination
               to
               Esteem
               .
               This
               Disposition
               may
               indeed
               ly
               hid
               ,
               and
               the
               Sentiment
               of
               it
               be
               suspended
               ;
               but
               yet
               ,
               absolutely
               speaking
               ,
               't
               is
               alike
               in
               all
               Mankind
               ;
               or
               rather
               ,
               there
               is
               no
               difference
               ,
               but
               what
               is
               made
               by
               Grace
               .
               Some
               perhaps
               will
               make
               a
               greater
               Appearance
               or
               Presumption
               than
               others
               ;
               but
               there
               's
               no
               less
               Pride
               in
               Timidity
               ,
               and
               those
               punctilious
               Umbrages
               of
               One
               ,
               who
               is
               continually
               afraid
               ,
               that
               either
               himself
               or
               others
               ,
               will
               blemish
               his
               Character
               ,
               than
               in
               open
               Presumption
               .
            
             
               Some
               Men
               seem
               civil
               and
               good-natur'd
               to
               others
               ;
               but
               yet
               they
               look
               to
               take
               the
               upper
               hand
               in
               the
               way
               to
               Glory
               :
               Outward
               Civility
               being
               ,
               to
               speak
               the
               plain
               Truth
               ,
               nothing
               but
               an
               apparent
               Preference
               we
               make
               of
               our selves
               before
               all
               the
               World.
               
            
             
               Again
               ,
               there
               be
               some
               who
               are
               Masters
               of
               themselves
               ,
               when
               commended
               ;
               but
               not
               ,
               when
               they
               are
               blam'd
               .
               Modesty
               holds
               out
               against
               the
               Impressions
               of
               Flattery
               ,
               but
               is
               disturb'd
               ,
               and
               out
               of
               Tune
               ,
               at
               the
               Insults
               of
               Abuse
               .
               Pride
               makes
               it self
               Mistress
               of
               its
               Joy
               and
               Satisfaction
               ,
               but
               can't
               command
               its
               Grief
               and
               Resentment
               .
               Lastly
               ,
               There
               are
               
               some
               ,
               who
               seem
               elevated
               above
               the
               reach
               of
               of
               Esteem
               ,
               and
               make
               as
               if
               they
               are
               troubled
               at
               being
               caress'd
               with
               publick
               Approbation
               ;
               but
               search
               deeply
               into
               the
               Motives
               of
               this
               Philosophical
               Grief
               ,
               and
               you
               'll
               find
               that
               Pride
               has
               a
               very
               great
               Hand
               in
               '
               em
               .
               One
               puffed
               up
               with
               an
               Opinion
               of
               his
               Merit
               ,
               thinks
               many
               times
               that
               Men
               don't
               render
               him
               his
               Due
               :
               Till
               all
               Mankind
               fall
               down
               to
               him
               on
               their
               Marrow-bones
               ,
               he
               'll
               not
               leave
               his
               ill
               Humour
               ;
               and
               if
               he
               be
               not
               Ador'd
               ,
               you
               'll
               see
               him
               a
               Mysanthropist
               .
            
             
               Hence
               ,
               in
               the
               last
               place
               ,
               it
               appears
               ,
               that
               Pride
               lives
               by
               the
               Errour
               of
               other
               Men
               ,
               and
               the
               Illusions
               it
               puts
               upon
               it self
               :
               It
               has
               establish'd
               ,
               I
               know
               not
               what
               ,
               false
               Maxims
               in
               the
               World
               ,
               upon
               which
               all
               Men
               reason
               as
               upon
               true
               and
               solid
               Principles
               ;
               by
               Vertue
               whereof
               it
               endeavours
               to
               promote
               ,
               and
               put
               forward
               its
               Pretensions
               .
               Let
               no
               Man
               fancy
               ,
               that
               these
               Prejudices
               can
               be
               destroyed
               by
               opposing
               'em
               directly
               with
               Reason
               ;
               Men
               hold
               fast
               these
               Errours
               ,
               maugre
               the
               Dictates
               of
               their
               Judgment
               ,
               which
               tell
               'em
               how
               Irrational
               they
               are
               ,
               because
               they
               proceed
               from
               the
               Disposition
               of
               the
               Heart
               .
               The
               ready
               way
               to
               be
               cur'd
               ,
               of
               these
               Cheats
               ,
               is
               to
               moderate
               the
               excessive
               Love
               of
               Esteem
               ,
               which
               reigns
               in
               our
               Heart
               ;
               and
               there
               's
               no
               other
               Means
               of
               destroying
               this
               latter
               ,
               but
               by
               turning
               the
               Bent
               of
               our
               Soul
               towards
               the
               eternal
               and
               infinite
               Good
               ,
               which
               is
               GOD
               ,
               
               the
               only
               Source
               of
               our
               Happiness
               and
               Glory
               ▪
            
             
               This
               is
               the
               Summ
               of
               the
               Reflections
               had
               to
               make
               at
               present
               ,
               upon
               our
               most
               general
               Inclinations
               ,
               and
               Irregularities
               ;
               waiting
               till
               I
               make
               more
               particular
               Discoveries
               in
               the
               Knowledge
               of
               the
               Heart
               ,
               which
               is
               so
               excellent
               ,
               so
               important
               ,
               and
               so
               worthy
               our
               Study
               and
               Application
               .
               May
               God
               ,
               by
               his
               Grace
               ,
               Bless
               those
               I
               have
               made
               in
               this
               Writing
               ;
               and
               make
               them
               Succeed
               to
               his
               Glory
               ,
               and
               my
               Eternal
               Salvation
               .
               Amen
               .
            
          
        
         
           FINIS
           .