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THE

DIGNITY

OF

HUMAN NATURE

OR, A BRIEF ACCOUNT OF »

A ■ ■ •

tHE CERTAIN A^D ESTABLISHED MEANS

rOR ATTAINING

THE TRUE END OF OUR EXISTENCE,

IN FOUR BOOKS.

I. OF PR.UDE%XE. J III. OF VIRTUE.

II. OF KNOWLEDGE. 1 JV. OF REVEALED RELIGION.

By JAMES BURGH.

^ Qui fe ipfe nofit, intelllget fe habere aliquld Divinum, femperque et fentict
*' et faciei aliquid tanto muncre dignimi." Cic kro.

i*L

A NEW EDITION,

LONDON:

*nnted for C. Dilly, in the Poultry : Sold alfo by Berry, Rogers, and
BerrYj inNew York} and Jos. Crookshank, inPIiiladelphb,

MDCCXCIV,

'•^s^m-

T O

HER ROYAL HIGHNESS

T HS

Princess Dowager of WALES*.

May it pleafe Tour Royal Hlghnefs,

WERE the fubje£l of the following fheets treated in a man-
ner fuitable to its importance, the work would make an
offering worthy of a Princefs, whofe character and conduct ex-
hibit fo fair a pattern of the Dignity of Human Nature. The
gracious condefcenfion voluntarily fhewn to the Author of the
following weak Eflay, by Your Royal Highness, on various
occafions (which he choofes to touch upon in the flightefl: man-
ner poffible, not from an unnatural and affecled infenfibility, but
to avoid impvatations altogether contrary to his temper and in-
tentions) encouraged him humbly to hope, that Your Royal
Highness would deign to patronife a work, which, however
imperfe6lly executed, Your Royal Highness knows to be
fmcerely intended for the purpofe, which You have above all
things at heart j The general advancement of Truth, Virtue,
and Rehgion.

Were it fuitable to the rank and abilities of the Author, it
would be very much fo to the defign of the following work,
would make one of the nobleft parts of it, and might, in happier
times than ours, prove of advantage to thofe of the higher ranks
in life, and, through them to a whole people ; to labour to de-
hneate a chara6ter, and hold forth an example, of which there is,
in this part of the world, but on? perfon, that ought not to efteem
it an honour to be the imitator. But to fay nothing of the dif-
proportionate qualifications of the writer for fo delicate an under-
taking, there is but little reafon, in this thoughlefs and volup-
tuous age, to expert any very great and extennve good cfiedfs
from propofmg to general imitation the moft amiable and perfect

A 2 model,

* Firft printed in the Year 175A.

I3EDICATION.

moil^iii'^OT, alas, to admire is one. thing, and to emulate, anf-
iher : Anil it is even to be doubted, whether Your Royal
Highness has influence enougii to change the fafhion in favour
of Virtue and Religion. While a continual round of idle and
expenllve amufcments fills up the bulk of our time, and is looked
upon as the very Dignity of High 1. ife ; while the rage of
gamine is carried to an excefs beyond example, fo that even the
facred day of reft brings no reft from that endlefs drudgery, and
children in their non-age are, to the difgrace of common fenfe,
initiated by niafters hired for the purpofe, and furniflied with
printed fyftems of the liberal fcience of card- playing j while the
grand ftudy of people of rank is, How to drown thought : While
I'uch is the genius of the age, what hope is there, that the retired
and unaffected virtues, which dazzle not the common eye, and
appear in their true excellence only to Him, who lees not as man
fees, fliould allure the unthinking to imitation ! But when the
fluttering tribe, who form tlie crowd at routs and mafquerades,
are gone down to the filent grave, and have entered upon a ilate,
whcie they will find, amufeuient Vv-as not the end of their creation ;
then will the honouis of the Beft of Conforts, and of Parents,
fliine confpicuous on the roll of fame, the delight of a wifer race,
and have a place among the celebrated names of Jrria, Cornelia^
Porc'ia^ Marcia^ Jitia^ Jurelia, and others, the glory of the
a;Tiiable fex, whofe charms, other than of paint, or drefs, or often-
tation, will ever bloom with unfading fp'eudour.

Proceed, illustrious Frin'cess ! Continue Your pious cares
in forming Your lovely Offspring to vittue and to glory. The
fame fuperior prudence, wiiieh has enabled You in a country
where licentioufnefs of fpeech is confidered by the people as one
of their inoft valuable privileges, to fuftain a characler of fuch
dignity, that Malice iijelf, ftruck filent, ftands awed by native
goodnefs and unaffetfted greati.efs of mind ; the fame Divine
fupport which has^ faved You from fmking uncier that affliction
•which, to a delicate fpirit, muft have been beyond expreflion fe-
vere ; the fame infpiring Grace, which has formed If our rifmg
family fo perfectly to Your wilhes, that regularity and piety are
not only their practice, but their pieafure ; the fame all-ruling
Providence, whole peculiar care Your Royal Highness has
ever been, will bring Your worthy labours to a happy iflue.
There is not a virtue You can eftabiilh in the mind of any of
Your numerous race, that may not hereafter give hjppinefs to a
kingdom. Lvery fpark of goodnefs kindled by Your care, and
nourilhed by the breath of Heaven, may fliine a propitious ftar
on Europe. And the concentred glories of the whole will, in the
higher regions, llicd fuch fplendours on Your future elevation, that
You wilfforget that ever there was a time when You was the
moft amiable and admired cliara6ter in this obfcure world.

Tq

'^-■■

DEDICATION. v

To Your Royal HiGfirtsrEss, who knows thai "the fatrie Di-
vine Authority which has given tothofewhd turn many to*righ-
teoufnefs, ground to hope, that- they ihall hereafter fliine as ftars
for ever and ever, has ah'o taught us, that they viho liave lahoureci
the mori: for the general advancement of virtue, are Ifill to cor,-
Uder themfelves as unprofitable fervants, having done only what
they ought; to Your Royal Htghness, nothing that is herti
faid Will appear otherwife than as a fet of thou'^hts natura'ly flow-
ing from the artlefs pen of a writer, independent in temper, and
happy in the profpe£l; of pafllng his days in a private and ufeful
flation ; but warmed with the idea of uncommon excellence, and
the hope of extenfive advantage to mankind, from the pious la-
bours of the beft of Princefles.

That the mild and gentle reign of the mofl: venerable of Mo-
narchs, the Father of his people, may be long and profperous,
and that He may be blefled of the King of kings in his perfon and
family; that public and private Virtue, and true Religion, may
yet again raife their drooping heads ; that Luxury, infidelity.
Corruption, and Perjury, may fink to the regions of darknefs,
whence they firft arofe; and that Heaven may again fmile propi-
tious on thefe once liighly favoured nations; that the ineftimable
life of Your Royal Highness may be long preferved as a blef-
fing to Your family, and in them to mankind, and that Your
noble example may be more ftudied and imitated ; that his Royal
Highnefs the Prince of IFales^ and the other Branches of Your
illuftrious houfe may bs the peculiar care of Heaven, a bleffing to
the world, and a crown of glory to Your P.oyal Highness,
are the unfeigned wiihes of one, whom ambition would nevtr
have prompted (though Your gracious goodnefs has) to alpire to
the honour of fubfcribing himfelf thus publicly,

(May it pleafe Your Royal Highness)

Your Royal Highbjess's

Moft devoted and

Moft faithful humble fervant,

JAMES BURGH,

CONTENTS.

BOOK T.
Of Prudence.

GENERAL Defign of the Work Page if

^ The Author's Apology ib.

General Plan ^

To whom chiefly addrejfed •• _ _ — 3

Importance offetting out in Life with proper Dignity ib.

Prudence, its Jdvantages 4

General Caufes of imprudent Conduil »"•

PART I.

0/ Prudence in Converfation,

SECT I.

Of treating the CharaSJers of abfent Perfons ■ 6

Mifchiefs of a turn to Scandal «— — — 7

SECT. 11.

Of venting fingular Opinions • ^ o

Of Madefy in difputing ■ it>.

Of being fatirical upon the Infirmities of others 9

Of Rallying, and receiving Raillery ib.

SECT. III.

Of Secrecy and Difcretion _ — — — — jq

Of the Choice of Companions and Friends — • 1 1

Of Boafling or Puffing ^ 15

Of the Company of Ladies — — — ■= 17

Of Story -telling _ ^ 18

OfVifiting where there is no real Friendjhip — — 19

SECT. IV.

Of Swearing and Obfcenity — — • ■ ■ 20

Of Complaifance ' ib.

Of Imitation of the befi Models

21

Of Overbearing - •- ■ ' lb.

Of a paj/ionate Behaviour 22

OfDrcfs, and the Circumjlantials of Behaviour — 24

SECT. V.

One hundred and twenty Mifcellaneous Dire£lions on Prudence
in Converfation "" " —— ■°"— 24

PART

CONTENTS. vii

PART. IL

0/" Prudence in Action*

SECT. I.
Of following Advice^ and SubmiJJion to Superiors Page 38

SECT. IL

Of Method in Bufmefs 41

Of Application -^ — ■ — • 42

Of Attention to Times and Opportunities — — — , 4^

Of Trifling to others — — — ib.

iSECT. III.

Of Frugality and Oeconomy — — 44

Of Diverfions — •■ 4^

SECT, IV,

Of Over -trading •■■ ■ 5^

Of Integrity in Dealings frudentially confidered 52

Of lending Money • ■ 53

Of Caution in dealing with artful People - * ib.

Of finding out the true Characters of iVIen ■ 54

Of Promifers — 55

Of Prudence in cafe of being obliged to flop Payments ib.
Of the Connexions between the different Parts of Men's Cha-
racters -■ •• 56

SECT. V.

Of Regard to the Opinion of Others ■ 60

Of ^mrrels • • 6r

Of Duels . 62

SECT. VL

Of Marriage^ and DireHions for proceeding in a judicious
Manner in that important Concern ■ 63

SECT. VII.

Of the Management of Children ' •• 'j'o

Of the bodily Infirmities of Children — » 8i

SECT. VIIL

Of the peculiar Management of Daughters^ and Education
proper for them — — ■ — - — — 83

SECT. IX.
Of placing out Touth^ intended for Bufmefs, ..^.^ S'4

A 4 SECT.

y-i CONTENTS.

SECT. X.

Ofchoofmg Employments for Sons according to their various

Capacities and Turns of Mind Page 86

Of providing Fortunes for Sons • • oB

SECT. XL
Of fettling Children of both Sexes in Life - — - 89

SECT. XII.
Of retiring from Bufinefs^ and Requifites for making Retire-
ment agreeable • ■ ^
SECT. XIII.

Of Difpofmg of Ejfeifs by TFill * 90

SECT. XIV.
Of Old Age^ and Requifites for pajfing through it^ and bearing

its Infirmities vjith Dignity 92

SECT. XV,
Of the Dignity of Female Life, prudentially conftdered 94

SECT. XVI.
Two Hundred Mifcellaneous DireJfions on Prudence in ASiion 98

BOOK II.
Of Knowledge,

Knowledge valuable, though not a SubjeSi of Vanity lig

Immenfe Difference between an improved and an uncultivated

Mind 121

The Improvement of the Mind by Knowledge an indifpenfabls

Part of our Duty -■ — • 123

Human Knowledge, fcanty as it is, truly admirable \ 25

Defpifers of Knowledge the Difgrace of the Species 1 28

SECT. I.

Of Education from Infancy, and neceffity of laying the Foun-
dation of all Improvements in the Knowledge of Morality 129

ObjeSiion anfwered 132

Of Moral Principles fit to be eflablifhed in the Minds of Chil-
dren at three or four Tears of Age — ib.

Ejfay toward a Method ofinfiruSiing Youth in Morals and Re-
ligion at private Places of Education - jb.

Of Exciting in the^n a Defire to underfiand Holy Scripture 1 3 ■^

SECT. II.

Intention and Method of Education in Human Learning 140

Plan of Education fr'jm fix Tears of Age to the finifhing of the

Pucnle Studies - - -^-i 141

^eries'

CONTENTS. i*

^erks on the Conjiitutlon anct' Method in certain Places of

Education Page 143

Concurrence of the Parents mceffary ■ ' '■ 14$

SECT. III.
Procefs of Education from four Tears of Age ; and firfi^ of

Grammar and Latin ■■- ■■■ 14*

Of French^ and proper Books recommended - ■■ 149

Of Latin Authors proper to be read from the beginning to

twelve Tears of Age ■ •■■ ib.

Of fVriting and Arithmetic y and proper Bocks •- ■ ■ 1 50

Of Geometry^ and proper Books ■ ib.

Of the Greek Language^ and proper Authors — — 15 f

Of Latin Authors proper to be read from twelve or fourteen

Tears of Age and upwards -■' ib.

Of improving their Elocution • 15*

Of giving them a TinSlure of the Principles of Criticifm ib.

Of Botk-keeping ■ ■ I5J

Of the Knowledge of the Globes^ and Geography and proper

Books • -' ib«

Of Algebra^ and proper Books • • 1 54

Of Chronology, and Rudiments of Hi/lory » ■ ■ ib.

Of rational Logic • ib.

Of Experimental Philofophy, and proper Books and Apparatus 155
Of Dancing, Fencing, and other ornamental Accomplijhments 156

SECT. IV.

Of Manly Studies, or thofe Improvements which a Gentleman
muji carry on by himfelf after the fnifning of his Education,
and preparatory Books • 1 58
Importance of getting early into a good Method of Study ib.
Of Hijlory, Biography, Theory of Government, Law, Com-
merce, Oeconomics, and Ethics, and proper Books 159
Great Advantages of the Study of HijJory and Biography ; and
Authors, ancient and ?nodern ■ l6'5

Of Ecclefiajiical Hiftory, and proper Books 166

Of the Theory of Government arid Law, and proper Books 168

Of Commerce, and proper Books ib.

Of the Human Mind, and proper Books - 1 69

Of Oecono7nics, and proper Books " 1 70

Of Ethics, and proper Books ■ .1 17 1

Of Phyfiology, or the Knowledge of Nature, Advantages of that

Study T ib.

Of the higher Parts of pure Mathematics, and proper Books 179

Of the Newtonian Phiiofopby ' - ib.

General Lift of Bocks on the various Parts of Natural Philo-

fophy, and Mixt Mathematics ib.

Apparatus for Experimental Philofophy .— iHo

SECT. Y.

Of forming a Tafic in polite Learning and Arts l8o

Error

% CONTENTS.

Error in carryh:^ this to Exccfs • Page l8i

Extravagant A,I,uiration of the Aticutjts to the unjujl Difpa-

ragement of the Moderns - ■ - io.

General Lift of the IVriters in the Belles Lcttres^ and polite

ArtSy ancient and modern 185

SECT. VL
Cf Travel.^ its Ufe^ end Perverfion ■■ ■ » 187

SECT. vir.

Of the comparative Importance of the various Branches of
Knowledge, refpelfiveiy, and with regard to differ l nt Ranks
and Stations in Life — 1 8^

SECT. VIII.

Cautions againfl the co7nmon Errors in Study, andfrfi^ Of
Over-reading — — - 1 196

Of too confined Studie's ■ 198

Of piirjuing Studies inconfflent with one another at the fame

time • ' lb.

Ofrcadi7tg by Fits — — — — — 199

Of laborious Trifling —— — ' ib.

Of Lazincfs in Study — — • ib'.

Of Reading for Amufement only — — - 200
Of knowing the Extent of one s natural Abilities — ib.
Of the EffcSls of People's natural Ternpers upon their Improve-
ment ' 201

Of a Turn to difputing without fufficient Funds of Knowledge IQil.
Of Partial Reading • ■■ ib.

Of the chief Hindrances t9 Improvement - 204

OfUnfleadinefs in Opinion — ' 206

Of Declamatory JVr iters — — ■ ib.

Directions for examining difficult and complex Subje£ls 207

Clearnefs of moral SubjcSfs co?nparcd with fcientific — 212.

BOOK III.
Of Virtue.

That the chief Dignity of Human Nature conffis in Mans
being a moral Agent • • ■ 2 14

Our Faculties faf'/y trufled, and ?iot to he doubted by us 215

Certainty attainable in Morals-, as well as other Subjeils 1 1 9

Certainty attainable by Senfation, Intuition, Dedu£iidn, Tefii-
mony^ and Revelation — " 226

Jill Evidence flnally refolvable into Intuition - ib.

A/l Truths alike certain ; but not alike obvious — ib.

Recapitulation of the above Reafonings o:i Certainty — 227
4 SECT,

CONTENTS. . %l

SECT. I.

T^e Being and Attributes of God cJlabUJljed^ as the Foundation
of Morality — Page 228

Something exi/is^ a 'Truth, %vhich no Man can doubt — ib.

Something fnuf, therefore^ have always exijled, which exijls
necejfarily ■•■ * • ib.

For an inffiite Succejfion of dependent Caufes produced one by
another is not a fatitfying /iccoUniy how fotnething comes to
exijl nozv — — — . 229

"Nor is the material IVorld, nor Chance^ the original Caufe cf
Exijlence — ■ ib.

^he Firji Caufe of Exiflence muft be One, viz. perfcSi in all
pojjible confiflent Attributes — in IVifdom — in Goodnefs — in
Power — in Truth, or Reiiitude — and in every other natural
and moral Attribute ■ 2 'lO

'Ihat Virtue, or KcSiitude, in a created Being, is, a Conformity
in Difpofition and Pra£lice to the necefjdry and unchangeable
Reciitude of the Divine Nature ■■ 2*24.

J^he firjl Caufe not to be conftdered, as made up of his fever al
Attributes, any more than the Human Mind as made up of
its fever al Faculties ' 2 ■? C

An Effay toward the moji perfe£l Idea^ the Human Mind can
form of Deity , 236

SECT. II.

An Idea of the Divine Scheme in Creation — — 2'? 7

That an tlmverfe mufi, in Confequence of the infinite Wifdo7n

of the Creator, be complete, and without Chafms between the

various Orders of Beings — 2 ?S

The Happinefs of confcious Beings, the only Erid, for which they

were brought ifiio Exiflence ■ ilO-

Happinefs, its Foundation - ■ ib,

Univ erf a I and regular Concurrence of all Parts of the Sy/hm to

one great E',id abjoluicly neceffary to TJniverfal PerfeSlion and

Happinefs — 24.2

Happinefs of different confcious Beings different, and in what

it refpe£iively confijls — ■. ■ Jjj^

The inanimate, or ?naterial Part of the Creation, hoiv tnade to

anfwer the Divine Intention • ■ lYt

The animal, irrational Natures, how brought to perform their

Part in the TJniverfal Scheme • 245

The rational World of inco?7iparahly greater Confequence in the

Univerfal Syjiem, than the other tiuo ■ ib,

SECT. III.

Neceffary, in order to underfland, wherein the Concurrence of
the Human Species, luith the Univerfal Scheme, c-ovfijis^ to
eorfidfr a littli the Nature of Man '' 246

^a CONTENT b\

77yat tt-r arc equally at a Lofs about the ejfcntial Nature of our
Bodies and our Souls — -Page 246

Wkerciit our Superiority to the ani?nal Creation chiefly confifts ib.

Our Nature and State altogether ineomprehenfible, without taking
in the Fiew of our heiiig intended for Immortality — 247

Proofs of the hmnortality of the Soul taken firfi from its Nature ib.

Dijfculiy of the mutual Imprejfions made by the Soul and Body^
cleared up^ fo far as relates to their being of different Natures 250

Prcfumptions in Favour of the Opinion of the hnmortality of
the Soul, and its pajfing through different fucceffive States,
from Analogy ■ 253

Proofs of the Im7nortality of the Soul, and a future State, from
the Moral Attributes of God, the moji convincing of any, ex-
cept thofe which Revelation yields ^54

Unequal Difiribution of Happinefs among the inferior Creatures,
confidered,fo far as it affeSfs the Argufnent 255

Tlje moJi elevated Mind has the bejf Affurances of its oivn hn-
mortality 261

SECT. IV.

Man's prefent Station, In regard to his Prcfpecl for Futurity,
drfirahle 261

Ihat the Connection between the ConduSi of moral Agents and
their final State, with refped to Happinefs or Mi f cry, isrea-
fnable and necejfary — — — 263

^hat there is, noiwithjianding this, an abjolute, independent
Re£litude, and the contrary, in the Anions of tnoral Agents,
feparate from ail Conf deration of confequent Happinefs, or
Mifcry, which Rectitude is founded'^in the Divine Attribute
ofReSiitude 264

That however y the natural Confequences of Actions, are in gene-
ral a very jufficieni Criterion, by tuhich to try, whether they
he morally good, or evil 265

No poffible Scheme for bringing the human Species to a fpontane-
Dus Choice of Virtue, or to a due Concurrence in their Sphere,
with the general Intention of the Governor of the World ; but
DifiipUne 266

*Ihat Human Virtue confijis in the proper Application, and due
Improve7nent, of cur feveral Powers 267

Human Liberty of Agency ejiablijhed, and Obje£lions anfwcred ib.

Probable that all created, rational Beings are formed to Virtue
in the fame Manner as our Species, to wit, by Difcipline,
and Habit 271.

SECT. V.

77?(?/ the State, we find surfelves in, is very proper f 07- a State

of Difcipline in Virtue — — 273

Variou'^

CONTENTS. xul

Various InJiruSilons for this piirpofe prefented to us by Niiture^
by our own Bodies and Minds ^ by the Conjiitution and Courfe
of the IVorld^ and above all by Revelation — Page 274

The whole Species formed naturally capable of future Happinefs 278

Difficulties in the Divine Oeconomy of the moral World at-
tempted to he chared up — • ■■ 280

Difficulties to be expeSfcd, and even to be looked upon as a Beauty,
in a Scheme fo auguji and extenftve 289

SECT. VI.

That our Species, and all rational Agents, in order to their per-
forming their Part properly, and contributing to XJniverfal
Perfe^io72 and Happinefs, muji refolve to aH agreeably to ths
threefold Obligation, which they are under, to luit, zviih Re-
gard to Thejnfehes, their Fellow-creatures, and their Creator 291
Our Duty, tvith rcfpc5i to Ourfelves, confijh in the proper Care
of the two Parts of our Nature, the mental'^ and the bodily lb.

Of the Pojfions or Motions of the Mind — 293

Previous Directions necejfary toward the due Regulaiion of the

Pajficns ^ ■ .. .. 294.

Abfurd.iiy of Pride, and Advantages of Humility — - 296

I^eccffity of Self-knowledge, and of Self-reverence 299

General Rule for the Conduct of the Paffons — 2ot

Of the Pajfion of Love, or Defire, its proper Obje£ls, and due

Regulation -^02

Of Self-love _ 304.

Of Ambition, or Defire of Praife — • -^05

Of Anger • 306

Of the Paffions of Envy, Malice, and Revenge — 309

Of Sympathy — — o-o

Of Fear ib.

Of Grief . 3jr

Of the Love of Life ■ • ■ 312

Of the Love of Riches ' • 313

Of the Appetites of Hunger and Thirji, the life and Abiifc of

them 314

Of the mutual Defres of the Sexes 3 { 9

Of the Love of Sleep and Indulgence — of Diverfions — and of
Finery in Drefs 321

SECT. VII.

Of our Obligations with refpeSi to our Fellow-creatures, the

Foundation of all which Duties is Benevole7ice — 326

Self-love, luhy made the Meafure of our Benevolence 327

Suiurnary of our Duty to our Fellow-creatures • • ib.'

Of

t Improvement of the Underftandlag treated cf in tb.e forego'ns Book.

xlv CONTENTS.

Of Negati've Goodnefs — — — Page 32H

Of Juli'ue and Inju/iice^ xvith refpeSf to our Neighbour's Pro-
perty— to bis Reputation — to his Per Jon — and to his Soul ib.

Of facial Duties^ and firji^ Of the Love of our Country 342

Reciprocal Duties of Parents and Children — of Spiritual Paflors
and their Flocks — of Teachers and Scholars — of Ma ft er^ and
Servants — of Hujhands and f Fives — of collateral Relations
— of Friends — of the Rich and Poor 350

Duty of the IVije and Learned^ and all ivho are poffeffed of un-
common Talents and Advantages 353

Duty to BenefaSftrs and Enemies ib.

Divine Intention in engaging us in fuch a Variety of ConneElions ib.

Self-cxaJnination on the foregaing Heads recommended 354

SECT. VIII.

Of oicr Obligations with rrJpeSi to our Creator ; andfirff^ Of
«. zmprefiiyig our Minds with a rational and praSiical Belief

of his Exijience 356

Of his Right to our Obedience and Adoration 359

iff eful Moral -Refusions on the Divine Attributes 360

On the Omniprefence of God — his Eternity — his Poiver — his

Wifdom — and his Goodnefs — ■■ . 361

Of the Duty of Prayer y and Obje^ions anfivered •■ 372

Of Public fVorJhip . . 377

Of Family Religion — > 379

Of Praifmg God ■ 382

jlmazing Stupidity of Numbers of Mankind., tvho altogether

negle£x their Creator , and all the Duty they owe hi?n 384

SECT. IX.

One hundred and fixty Mifcellaneous Thoughts, and^DireJIions,
chiefly Ahral — - 385

BOOK IV.
Of Revealed Religion.

That fuppofing it pnffble.^ or probable^ that m Revelation may
have been given by God., it is a Duty of Natural Religion
to inquire with Candour^ into its Pretenfons^ and to give it
a proper Reception 405

That there is nothing abfurdy or incredible, in fuppofing that a
Revelation may have been given • 406

Of the Guilt of wilfully oppofng, or negleSiing, a Revelation
from God ■ ■ 407

Of the Wifdom of attending to Revelation • ib.

J dire^ Revealed Law highly proper and fit for fuch Beings
as Mankind — — " ,. - n 408

Revelation

CONTENTS. xr

S.evelation given as a Fart of our Trial and D'ljdprim Page 40?)
^he IVorld probably never wholiy without a Revelation ib.

Previous Requijttes for a proper Inquiry into Revelation 4 1 o

^ SECT. I.

Previous ObjeiSions again/? a Revelation in general and thnt
of Scripture in particular, conftdered. And firj}^ Of the
Need Mankind food in^ of exprefs hfortnations from Hea-
ven^ in Anjwer to the Ohje£lion of the Sujfjciency of Human
Reafon for all Moral Purpofes • 41 1

T^he Hottentots, and other barbarous Natiotis, the only fair
Examples of the Reach of mere Hu?nan Reafon ; mof Farts
of the civilized World having been partly illuminated by Re-
velation and therefore not altogether in a State of Nature 412

Of the State of the Antediluvian and fucceeding Times^ and
Countries^ in luhich Revelation was but little known — ib.

Of the Incapacity of 7nere Human Reafon in religitus Matter s,
as it appears in the Mahometan and Popifi) Inventions 416

Revelation not intended ts fuperfede^ hut improve Reafon x\.']

Okjeiiion, Of the Abufe of Revelation^ by weak or dcfigning
Men^ conjidered ib.

Of its being unworthy of the Divine Wifdom to have Rfcourfe
' to an extraordinary Inter pofition 4 1 5

Revelation analogous to the Conjlitution and Courfe of the World 41 q

Mfurdity of oppofing Revelation on account of its not fidting our
pre -conceived Notions — 421

Difficulties to be expected in a Revelation from God — 423

Difficulties no Ohjetiion \ though dire£l Abfurdities and Con-
tradictions are — ■ 424

^hat Revelation might be expeSled to fuit our Notions in fome
particulars^ and in others to differ from them — 425

^/the Scripture-fyle — ., 426

SECT. II.

A Compendious View of the Scheme of Divine Revelation 431

Thoughts on the Extent of the ProfpeSi opened by Revelation ibl

The Accounts given by it^ plainly J uperior to Human Sagacity 432
Qf the Creation — the Fall^ and Deaths its Coufequcncc — of the
fird Prophecy of a future Refioration of Mankind — of the
general Deluge — the Noachic Difpcnfation — the Tower of
Babel — the DeflruSfion of the Cities of the Plain — the Call
of Abraham — li^e miraculous Hi/iory of his Pofierity the
Ifraeiites and Jews — the Divine Difpenfation to that People
^and the Chrijiian Scheme — ■ 434

^efeilions on the Whole — 453

SECT.

Sivi CONTENTS.

SECT. III.

Confidsrailom en fome Particulars in Revealed Religion Page 454
The Do^rinc of Providence^ tijough a Point of Natural Reli-
gion^ more properly confidered under Revelation ; as receiving
from thence its chi:f Confirmations •■ ib.

Arguments for its Truths fir/f^,from Reafon^ as from the Ne-
cejftty of a continued Divine Interpofition^ and Agency^ in

the Natural World — 456

Other- Arguments and Pnfuynptions from Rcafon — 457

Befl eftahlijhed by Revelation • 459

The Diffculties relating to the EjfcSis of the Fally upon the
Species in general^ confidered — — — 46 1

Of the general Deluge — — 462

Of the Fallen Angels • 466

Of the Incarnation and Hum.iliation of Chrlfl: — 468

Of the Efficacy of his Death for the Reft oration of Mankind ^']0
Of the RefurreSlion of the Body — ■< ■ ■ • 472

Of the future general fudgment — —-474

SECT. IV.

Conftderations on the Credibility of Scripture — — . 4^6

Rcquiftcs for thoroughly examining the various Kinds of Evi-
dence for Revelation — — — — 477
Fallacious Proceedings of the Oppofers of Revealed Religion ib.
Tejlimonies of Heathen Writers, which countenance Scripture 478
Simplicity of the Narration^ an Argument for the Truth of the

Accounts given in Holy Scripture — — 48 J

Of the Scripture Miracles — — 484

Of the Difficulties of the Dcemoniacs ^- — ■ 491

Of Prophecy — 496

A view of fome of the moji unquejiionable PrediSiions of Holy

Scripture — 49/

No fatisfa6lory Account to he given of the Prevalence^ and
EJiabliJhmcnty of Chrijliamty, hut its being really a Divine

Jnjiitution — 5^^

That Chrirt 7nuft have either been truly the Son of God and

Saviour of the World^.or an Impoftor, or Madman 5^3

That he CQuld not be either of the latter Jhewn — 5' 4

That the Chrijiian Religion is not a pious Fraud Jhewn 518

JPrefumptions in Favour of Chri/iianity from the ConduSi of
thofe^ who lived at the Time of its fir (i Appearance — of the
Apojiles, and particularly of St. VzuV — 519

The Character and Conduit of Chrift himfelf dhnfidercd more
particularly^ as a Prefumption in Favour of his Religion 5221

CONCLUSION.

Self-examination recommended to the Reader, on the chief Points
in which the Dignity of Human Nature (onfifis — ^ 53^

THE

DIGNITY

HUMAN NATURE.

BOOK I.
Of Prudence.

*■ ■ — -11. II aBBW^HBWW— ^iM— ^*^ ■ — ■ ■ ,. .

INTRODUCTION.

TO fhevv what is truly great, ornamental, or ufeful,
in life; to call the attention of mankind to objeds
worthy of their regard, as rational and immortal beings ;
to give a brief but comprehenfive account of the certain
and eftabliilied means for attaining the true end of our
exillence, happinefs in the prefent and future Hates; is
the delign of the following effay.

The motives which engaged the author to attempt
a talk, confeffedly too arduous for any fingle hand, were
fuch as to him feemed fufficient to juilify his afpiring,
where even a failure, if not too fhameful, raufl deferve
praife ; as, encouragements from perfons, for whom he
joins with all mankind in having the moll profound re-
gard and veneration ; the candor he has, in fome more
inconfiderable attempts, met with from the public ; the
hope of receiving improvement to himfelf from di-
gelling and compiling fuch a work, and from the opi-
nion of the judicious upon it : Thefe feveral coniidera-
tions had defervedly their refpedive intluence. But
what rendered the attempt more proper and neceiTary,
was a diredt view to the advantage of fome young per-
fons, in other parts of the world, as well as Englajidy
with whom his connexions are fuch, as to give them a
right to the fruit of his belt abilities in the liierary kind ;

B ^ ' and

^ T'HE DIGNITY OF (Book L

and vtlio will not probably fail to pay a peculiar regard
to whatever comes from him.

To exhibit a comprehenfive idea of the true Dignity
of Human Nature, it will be neceffary to confider what
is fit for abcing, who at prefent inhabits a perilhing body,
itfelf an immortal fpirit; for a creature capable of ac-
tion, of making himfelf and others happy in this world,
and of being rewarded and punifhed hereafter accord-
ing to his conduct ; for a nature fitted for fecial virtue,
j:nd brought into exiftence to be prepared for glory and
happinefs.

Jt is neceffary, in order to a man's filling properly his
place in fociety, that he regulate his condudl by the laws
of prudence and virtue. To anfwer the Divine inten-
tion in furnifhing him with rational faculties, it is evi-
dently proper, that he labour to improve thofe faculties
■with knowledge. And in order to his gaining the fa-
vour of the fupreme Governor of the world, upon which
alone the happinefs of all created beings depends, it is
plain, that obedience to his laws is indifpenfably ne-
ceffary, which comprehends religion, natural and re-
\^ealed. The Dignity of Human Nature may then be
exhibited under the four following heads, viz.

I. Pr-Udence, or fuch a conduct wiih refpe<5t to fe-
cular affairs, as is proper in itfelf, and fuitable to re-
fpeclive circumftances, and naturally tends to make
a man happy in himfelf, and ufeful in fociety.

II. Kn"owledge, or the improvement and enlarge-
ment of the faculties of the mind, as underftand-
ing, memory, and imagination.

III. Virtue, or a conformity of difpofition and prac-
tice to redlitude, in all refpeds, as to ourfelves, our
fellow-creatures, and our Maker.

IV. Revealed Religion, or a due inquiry into,
and proper regard to, any exprefs revelation, which
the fupreme Being may have given to mankind.

The bufinefs of life is ferious, not ludicrous. No or-
der of beings (efpecially of rationals) was brought into

ex-

OfPrv.dence.) HUMAN NATURE* 3

exiftence wholly for pleafure and amufement ; but to fill
feme ufeful place, and anfvver feme important end in the
extenfive fcherae of the beneficent Creator. It is there-
fore evidently the intereft, the wifdom, and the perfec-
tion of every rational creature to look to it, that he per-
form properly the duty of his appointed ftation ; and in
that he will in the end find his glory and his happi-
nefs.

To give a brief view of what is principally neceffary
to the dignity of human nature, it feems mofi: methodical
to addreis the following diredions chiefly to thofe rea-
ders, who have not yet gone far in life, but are at the
fame time arrived at an age capable of improving by
proper helps, and a due attention to their own intcrcfi,
when faithfully pointed out to them. Proceeding, from
the firft fetting out in manly life, to the fubjeds of mar-
riage and education of children, and to the conducSi; of
more advanced age; all the llages of life may be taken
in, and the true dignity of each pointed out.

That in the following effay there will of courfe bs
wanting a number of particulars, mere or lefs conducive
to the dignity of our nature, is no more than may be
expecled in a defign fo extenfive. If it be found, that
whoever conforms to thefe dircdions, and frames his
charader according to the following plan, will have at-
tained the moft confiderable part of the perfedion of
human life ; it will be acknowledged by the candid and
ingenuous, that the throwing together into one view,
fuch a number of particulars of principal importance,
was attempting a fervice ufeful to the public.

As young people have a profped (though a precarious
one) of living to old age, it is of confequence, that they
be early put upon fuch courfes, as will be likely to ren-
der their paiTage through life, whether longer or fiiorter,
eafy and comfortable. A perfon's fetting out with pro-
per dignity, is of great importance toward his future
profperity ; as, on the contrary, one falfe fiep at the firft
entrance into life may prove irretrievable. Mankind
fix their attention upon the behaviour of a perfon juft
fetting out, and according to the prudence, or want of
judgment, they obferve in the firll fiens he takes, pro-

B 2 nounce

4 THE DIGNITY OF (Book I.

nouiice (too precipitately indeed) upon the whole of his-
future condiid. Men, in adive ftations efpecially,
ought to confider, that, at their firft entrance into life^
they will have the ill-will and envy of many rivals and
competitors to encounter ; and ought to remetaber, that
it will require no ordinary degree of fagacity to defeat
the defigns of thofe, who think themfclve^k interefted to
make a bad ufe of every mifcarriage.

To this end there is nothing fo indifpenfably necef-
fary as prudence, or a turn of mind, which puts a per-
foh upon looking forward, and enables him to judge
rightly of the confequences of his behaviour; fo as to
avoid the misfortunes into which raflmefs precipitates
many, and to gain the ends which a wife and virtuous
man ought to purfue.

It is evident to the meaneft underftanding, that there
is a fitnefs or unlitnefs, a fuitablenefs or unfuitablenefs
6f things to one another, which is not to be changed,
without fome change prefuppofed in the things, or their
circLunftances. Prudence is the knowledge and obfer-
vance of this propriety of behaviour to times and cir-
curaftances, and probable confequences, according to
their feveral varieties.

A turn to prudence is, like all the other endowments
of the mind, a natural gift, bellowed more or lefs li-
berally upon different perfons. Some give promifes of
fagacity and coolnefs of judgment almoft from their in-
fancy ; and others never arrive at the mature exercife
of forelight or reflexion, but, in fpite of the experience
of many years, feem children to the laft. At the fame
time, this faculty is capable of great improvements in
almoft the weakeft heads ; could they but be brought
to beftow a little thought and attention, and to lillen to
reafon, more than to paffion.

Imprudent condud; may be ov^ing to a perfon's want
of opportunity for knowing the propriety of behaviour,
which is the cafe of young and unexperienced perfons,
who have not been long enough in the world to know
it ; and of ruflics, academics, and reclufes, who, though
they have lived long enough, have not lived among
mankind, fo aj; to acquire a due knowledge of them.

Ijnprudence

■Of Prudence.) HUMAN NATURE. 5

Imprudence is alfo often owing to fome unhappy turn
of mind, which gives a caft to people's behaviour con-
trary to their better knowledge. Of this kind are falte
modefty, indolence, and propenfities to particular fol-
lies and vices.

Raflinefs is a great enemy to prudence. The natural
■vivacity and warmth of youth, and of people of fanguine
tempers, makes this folly very conlpicuous in them. It
is remarkable, that in mod points of decorum, the female
fex have the advantage of us. This cannot be owing
either to any difference in natural abilities, or to greater
experience, or knowledge of the world ; but to the na-
tural timidity of their tempers, joined with the delicacy
jf their education^ which prevents their behaving in
the forward and precipitate manner we often do, to the
difparagement of our prudence, and the difappcintment
of our defigns. The prejudices cccaiioned by evil ha-
bits, and by pride and paffion, contribute greatly to the
blinding of human reafon, and mifleading men into im-
prudent condud:. Of which in their refpedive places.
To give one's felf up to be led by popular prejudice, is
as likely a way to be milled as any I know. The mul-
titude judge almofl: conilantly wrong on allfubjedts that
lie in the leaft cut of the common way. They follow one
another, like a flock of (heep ; and not only go wrong
themfelves, but make thofe, who are wifer, afhamed to
go right. And yet it is not prudent to be lingular in
. matters of inferior confequence.

That a genius inferior only to a Shake/pear cr a Mil-
ton, fliould not be able to keep a coat to his back, to
fave himfelf from ftgrving amidd his poetic fire, at the
fame time that an honcft citizen, v^^hofe utmofc reach
of thought only enables him to fix a reafong.ble profit
upon a piece of linen or filk, according to its firil cod
and charges, fhould from nothing raife himfelf to a
coach and fix ; to account for what in theory feems fo
ilrange, it is to be confidered, of what confequence it
is toward a proper behaviour, that a perfon apply a
due attention to all the minute circumflances and feem-
ingly inconliderabic particulars, in the condudl of life
Let a man have what fublime abilities he will, if he i'

B 3 abav

6 THE DIGNITY OF (Book I,

above applying his underftanding to find out, and his
attention to purfae any fcheme ot' life, it is as little to
be expecled, that he (hould acquire the fortune of the
thriving citizen, as that the plain fliopkeeper, who ne-
ver applied his mind to learning, fhould equal him in
fcience. There is no natural incompatibility between
wit, or learning, and prudence. Nor is the man of
learning or genius, who is void of common prudence,
to be confidered in any other character, than that of a
wrong-headed pedant, or of a man of narrow and de-
fedive abilities.

PART I.

(y Prudence in Conversation,

SECT. I.

Of treating the Characters of abfent Ferfons.

PRUDENCE may, in general, be divided into two
parts : Firft, that which regards converfation.
And, fecondly, that which ferves to regulate action.
^ As to our words, we are to confider, firft, wiiether

what we are going to fay had better be fpoke, or kept in.
And the only time for confidering this is, before we
fpeak : for it may be too late afterwards. Whatever
may prove to the difadvantage of the fpeaker, the
hearei'^, or of any abfent perfon, is in prudence care-
fully to be fuppreffed. Of the firft fort, is whatever may
prejudice the fpeaker, as by espofing him to profecu-
tion, by difcovering his fecrets, or by getting him ill-
will. Of the fecond, is v^^liatever may tend to debauch
the virtue of the hearers, or, by affronting, work them
up to anger and mifbehaviour. And of the third, what-
ever tends to derogate from the charader of any abfent
perfon. To treat of thefe Vv'ithout regard to order;

There is no imprudence more common or univerfal,
than thiU of detrad^ion. I fpeak of it at prefent only as

an

CifPriiHe?^e.) HUMAN NATUR'E. 7

an imprudence, referving the immorality of that prac-
tice to another occafion. And what can be more im-
prudent, than upon the mention of an abfent perfon,
with whom 1 am no way concerned, to break out into
invedives and feveritie?, which may bring me into dis-
putes and trouble, but can anfwer no good end ?

Did men but confider what opinion the judicious
form of thofe they fee delight in detraction, they would,
for their own fakes, avoid a practice which expofes thcni
to the contempt of all humane and confiderate people.
He who takes pleafure in fpeaking to the difad vantage
of others, muft appear to ail wife men either in the light
of an envious perfon, wiio can brook nothing eminent
in another ; of one whole mean abilities and improve-
ments will furniih no better entertainment for thofe he
converfes with, than difadvantageous reprefentations cf
others ; or of one who partakes cf the temper of an evil
fpirir, and delights in mifchief for mifchiePs fake. And
no man can think it will tend to the forwarding of his
intereft among his neighbours, to procure himfelf any
of thefe charadlers.

The mifchiefs a perfon may bring upon himfelf, by
evil-fpeaking, either by expofing himfelf to legal pe-
nalties, ot to private refentment, and general hatred,
are fo great, that prudence will diredt to fpeak of every
man, as one vvould do, if he knew the perfon, whole
charader is mentioned, was in the next room, over-
liearing all that palled. For one can never be fure that
he fhali not be called upon to fay the fame things be-
fore the perfon's face, which he has taken the liberty
of faying behind his back. And who would be put to
the.trouble of proving, or to the confafion of recanting
his words ?

Nor is it enough that what we fay to an abfent per-
fon's difadvantage, be but trifling, or of no great confe-
quence in itfelf ; lince what is faid in converfation lies
wholly at the mercy of the hearers, to reprefent it as
ihey pleafe ; and the mere repetition of v.-hat has been
faid without thought or delign, makes it appear of con-
fequence. It is evident therefore, that in touching upon
what is fo extremely delicate, as the charaders of other*,

B 4 there

8 THE DIGNITY OF (Bookl,

there is no fafe method, but taking the good-natured
fide (where any thing can be faid in vindication), or,
if the charader fpoke of is wholly indefenfible, total
iilence ; neither of which is liable to mifconllrudlion.

As to putting the eafy and credulous upon their guard
againft the artful and defigning, the ufaal pretence for
obloquy ; it may be done, without hazard, and without
injuftice, by anonymous letters in a difguifcd hand, to
the perfons we think in danger of being impofed upon,
or in any other prudent way ; taking care ftill to treat
the charader of others, with the fame tendernefs as
one would wifh his own to meet with.

It w ill ever be the wifdom of every perfon, not only
to avoid the odious practice of evil-fpeaking ; but to
make a refolution to have no concern Vvith thofe who
are given to it. If I find a perfon takes a pleafure in
mifreprefenting others to me, I ought to conclude, he
will ufc my character in the fame manner, in the next
company he goes into.

SECT. II.

Of veiitlag fiiigular Opinions. Of Modejly in Dlfputing,
Of being fatirical upon the Infirmities of others. Of
Rallyingy and receiving Raillery,

WISE man will ever be cautious of venting An-
gular opinions in fcience, in politics, and, above
all, in religion, where he does not perfectly know his
company. He will confider, that he has ten chances
for ftartling or difpleafing his hearers, for one of in-
forming or fetting them right, in a iingle converfation ;
the bulk of mankind being much too fond of their own
opinions and prejudices, to defire to come at truth with
the hazard of being obliged to give up their beloved
maxims.

A man of prudence is alwsys modeft in delivering
his fentiments, even where he is abfolutely certain that
he is in the right, and that his opponent is totally ig-
norant of the fubje<51: in difpute. For he confiders,
that it is happinefs cnoiigh toknow hiinfelf to be in the

rj,a:ht

Of Prudence.) HUMAN NATURE. 9

right, and that he is not obliged to battle the narrovv-
jiefs and perverfenefs of mankind.

It is likewife proper to remember, that, in a difpute,
the by-ftanders generally take it for granted, that he
who keeps his temper is in the right, and that what
puts the other out of humour, is his finding hiinfelf in
danger of being vvorfted.

A prudent perfon will carefully avoid touching upon
the natural infirmity, whether of body or mind, ofthofe
he is in company with. The expofing a perfon's imper-
fections to the obfervation of others, can anfwer no end,
but irritating. We find it hard enough to prevail with
mankind to look into their deficiencies themfelves ; but
to fet a whole company a-gazing at them, is what they
will never bear at our hands. When there is a friendiv
hint to be given, for corredling fome failing, if it be
done in private, or by an anonymous letter, it may
anfwer the end ; whereas the rude expofing of a per-
fon's weaknefs, makes him think himfelf obliged in
honour to defend, and confequently to hold fait, his
error.

A wife man will defpife the conceited pleafure fomc
Jiot-headed people take in what they call, fpcakinp;
their minds, that is, in expreffing their diflike of thofe
they fall into company with, in a blunt and rude man-
ner, without the leall neceffity or profped: of advan-
tage, and with the certainty of affronting and difobliging.
For he will confider, that tho' he may chance not to
like the make of every face he meets in the Iircct, or
the humour of every perfon he falls in company Wifh,
he cannot expecl either the one or the other fiiould be
•altered immediately upon his expreffing his diiTatisfac-
tion, and may expeft to have his rude remarks retali-
ated upon him with intereft. As nothing is more pro-
voking to fome tempers than raillery, a prudent perfon
will not always be fatirically witty where he can ; but
only where he may without offence. For he will con-
fider, that the fineft flroke of raillery is but a witticiftn;
and that there is hardly any perfon fo mean, whofe
good-will is not preferable to the pkafu re of a horfe-laugh.

If

*3 THE DIGNITY OF (Book I.

If you fhould by raillery make another ridiculous
(which is more than you can promife upon), remember,
that the judicious part of the company will not think
the better of you for your having a knack at drollery, or
ribaldry.

Before you fet up for a fatirical wit, be fure thar
you are properly furnifhed. If you be found to be a
bad archer, they will fet you up for a butr.

In the cafe of one's being expofed to the mirth of a
company for fomething faid or done fillily, the mod
efft'd:ual way of turning the edge of their ridicule, is
by joining in the laugh againll one's felf, and expofing
and aggravating his own folly : for this will fhew, that
be has the uncommon underllanding to fee his own
jault.

SECT. III.

Of Secrecy. Of the Choice of Company, and of intmatc;.
Friends. Of Vifiting where there is no Friendjfnp,
Of the Company of Ladies. Of Story-telling, Of
Boajling, a7id Lying.

S to his own private affairs, a prudent perfon will
conlider, that his fecrets will always be fafcr in
his own breall, than in that of the beft and difcreeteft
friend he has in the world. He will therefore be very
cautious of imparling them ; and will never let any one
into the knowledge of them, but for the fake of profiting
by his advice, or for fome other ufeful end. There is
not indeed a perfon among many hundreds,-to whom a
fecret is not an infupportable burden. And the bulk of
people are fo extremely curious, that they will fall upon
a thoufand ftratagems to make the perfon, who they
imagine is polTelied of a fecret, believe, that they
know moft of it already, in order to draw him on to
difcover the whole ; in which they often fucceed.

A prudent perfon will always avoid diving into the
fecrets of others; for he will conlider, that whoever is
weak enough to blab his private affairs to him, is
like to put the fame copfidence in others; the confe*-
fjuence of which may be, that he may come to be

blame4

Of Prudence.) HUMAN NATURE. ii

blamed for what was difcovered by the indifcretion of
another, though rehgioufly concealed by himfelf.

If you cannot keep your own fecrets, how do you
think other people fliould? If you have fuch an opinion
of a perfon, as to think he will be faithful to you,
he has the like of another, and he again of another,
and fo your fecrct goes round. You ought likewife to
confider, that befidcs the chance of Uiifaithfalnefs in him
to whom you truit a fecret, or of a difference ariiing
between you, the mere circuraftance of his happening
fome time or other to forget himfelf, may be the occalioii
of his difcovering and undoing you.

As to the choice of friends or companions, the num-
ber of which ought to be fmall, and the choice dclicatt*,
one general rule may be laid down, viz. That a man,
who has neither knowledge nor virtue, is by no means
a fit companion, let him have what other accomplifli-
rnents he will. No advantage one can propofe fron\
keeping the company of an ignorant or a vvicked man,
can make up for the nuifance and difguft his folly vviii.
give ; much lefs for the danger of having one's manners
corrupted, and his mind debauched. Nothing can give
a higher delight, than the converfation of a man of
knowledge. There is in a mind, improved by ftudy, con-
verfation, and travel, a kind of inexhau'lible fund of
entertainment, from which one may draw fupplies for
many years' enjoyment, and at every converfation receive
fome new piece of information and improvement. 0;i
the contrary, the company of an ignorant perfon mull
foon grow tirefome and infipid. For one vvilf fooa
have heard all the tolerable things he can lay ; and
then there is an end of improvement and entertainment
both at once.

As for your baifoon^, who are the delight of faper-
ficial people, and the fiddles of companies, they are, ge-
nerally fpeaking, the molt defpicablc people one can con-
verfe with. Their being carclfed by the thoughtlefs part
of mankind, on account of their pleafantry, gives their
manners fuch a tincture of levity and foolery, that very
few of them are good for any thing, but to laugh at.
And as a very extenlivc vein of wit is a great rarity,

you

ffi2 THE DIGNITY OF (Book I,

you will generally find the drolls, you meet in company,
have a fet of conceits. which they play off at all times,
like dancing dogs, or monkeys ; and that what chiefly
diverts, is rather fome ^dd cad of countenance, or un-
common command of features, than any thing of real
wit, that will bear repeating.

Th€ only pxoper perfons, therefore, to choofe for inti-
mate friends, are men of a ferious turn; for fuch are
generally prudent, and fit to confult with; and of
eltabliQied charaders ; for fuch, having foraewhat to
lofe, will be cautious of their behaviour. To which
add another qualification, indifpenfably necelTary in g,
friend, with whom one would expedt to live agreeably,
1 mean, a good natural temper. Nothing more forcibly
warms the mind to a love of goodnefs, or raifes it more
powerfully to all that is truly great and worthy, than
the converfation of wife and virtuous men. There is a
force in what is laid viva voce, which nothing in waiting
can come up to, A grave remonflrance, mixed with
humanity and corapaffion, will often awaken thought
nnd reflection in a mind, which has fl;ood proof againft
the fineft moral lefibns in books. And the approbation
of a friend, whofe judgment and flncerity one efteems,
will encourage one to go lengths in every commendable
difpofltion and practice, which he could not have
thought himfelf capable of As, on the contrary, a lit-
tle fmart raillery, or a fmooth flow of words, put toge-
ther with an appearance of reafon, and delivered with
an cafy and afllired air, may v.ery quickly ihake the vir-
tue, or unhinge the principles, of a young perfon, who
has neither had time nor opportunities fur eftablilhing
himfelf fufliciently.

I do not mean, that young perfons are to take upon
trufl: all that is told them by pious people (fome of
whom may be very weak and bigoted), without exa-
mining into the grounds and evidences of what they
have taught them, and without allowing themfelves an
opportunity of hearing both fides of the queflion. This
is more than religion requires ; nay, it is diredtly con-
trary to what it requires: foritdireds men to ufe their own
reafon, and not to take any thing of impoilance upon

truft.

Of Prudence.) HUMAN NATURE. 13

truft. Nor can any thing be more unfafe than to truft
that to another, which I ought to make fure of for my-
felf ; which is my own concern infinitely more than
any one's elfe, and where I alone muft Hand to the
damage. My meaning, I fay, is not to difcouragc
young people from hearing all fides, and converfing
among people of different ways of thinking ; but to
guard them againft the crafty, and the vitiou?, from
whofe converfation they will be fure to gain nothing^,
and may lofe dreadfully.

As the flighted touch will defile a clean garment^
which is not to be cleaned again without a great deal
of trouble, fo the converfation of the wicked and de-
bauched will, in a very fhort time, defile the mind of
an innocent perfon, in a manner that will give him great
' trouble to recover his former purity. You may there-
fore more fafely venture into company with a perfon
infeded with the plague, than with a vitiouS man : for
the worfl: confequence 0^ the firft is death ; but of the
laft, the hazard of a worfe dedrudion. For vitious
people generally have a peculiar ambition to draw in
the innocent to their party ; and many of them are
furnifhed with artifices and allurements but too efFeclual
for infnaring.

It is the advice of a great man to his fon, To keep
the company of his fiiperiors, rather than his inferiors.
This diredion is to be followed with difcretion. As on
one hand, for a gentleman to aflbciate conftantly with
mechanics, muft prove the mofl: effecluai means of fink-
ing him to the level of their manners and converfation ;
fo on the other, for a young perfon, who is born to no
great fortune, and mull refolve to make 'his way in life
by his own induftry, to afFedl the company of the nobi-
lity and gentry, is the way to have his mind tindured
with the fame love of idlenefs and expencc, which even
in people of fortune is highly blamable ; but in thofe,
who have no fuch profpecls in life, is certain ruin. Tiie
fuppofed advantage arifing from the friendfliip of the
^reat, is of very little confequence. The furelt way to
ingratiate one's felf with the bulk of them is, to ferve
their phiifures, or their ambitious vi^ws : A price infi-
nitely

i4 THE DIGNITY Of (Bo6k !a

nitely too great for all that their favour can procurci
It may therefore, I think, be concluded, that the pro-
perell companions for every man-, are thofe of his own
rank in life.

it hcis been the misfortune of many in friendfhip, as
in love, to form to themfelves fuch romantic notions of
I knov/ not what fublimities as will not anfwer in real
life, and to make themfelves miferable upon meeting
with difappointments. Whoever thinks to find an ob-
jedf of love or frienddiip, in whom, after long acquaint-
ance and familiarity, nothing faulty or defedive, fhall
appear, mod go among fuperior orders of beings in
fearch of what he wants : human nature will furnifn no
fuch chraaders. He who has found a friend, capable
of keeping a fecret, of giving a fincere and judicious
advice, of entertaining and inftruding by his converfa-
tion, and ready to fnew his affection by adions as well
as words ; he who has found fuch a friend, and drops
him for any weaknefs not inconfiiient with thefe quali-
ties, fhews himfelf unworthy of fuch an ineftimable
ireafure.

As a temper too referved and fufpicious, forbidding
the approach of a ftranger, is an indication of a crafty
difpofition, or at leaft of a tim.orous and narrow mind 5
fo ihrov/ing open one's arms to every forward intruder,
is a proof of egregious want of prudence and knowledge
of the world. Thofe pert and infinuating people, who
become, all of a fudden, and u ithout any reafon, the
moft zealous and fanguine friends, are ever to be fuf-
peded of feme indired defign. The wifdora of beha-
viour therefore is, to communicate your knowledge to
all, who feem willing to receive it j your private affairs
only to perfons of approved fecrecy and judgment, and
to them no more than is abfolutely neceilary ; to have
many acquaintance, but few intimates ; to open your
countenance to all, your heart to very few.

Never think of friendfhip with a covetous man : He
loves his money better than his friend. Nor with a man
of pleafure : He has not gravity enough to render his
converfation improving. Nor with a wicked man : He
will corrupt you. Nor v.'ith a filly fellow : His empti-

nefs

OfPmdence.) HUMAN NATURE. 15

nefs will difguft you. Nor with a drunkard : He will
betray your fecrets. A paffionate fellow will affront
you. A conceited man will expeft you to fubmit to
him in every thing. A mean-fpirited creature will dif-
grace you. A bully will draw you into his quarrels,
A fpendthrift will borrow .your money. A very poor
fellow will make your life unhappy. A man of over-
grown fortune will draw you into his expenfive way of
living.

There is no folly more common among young people
than that of puffing, or boafting; at which fome ars
extremely awkward, putting their accounts of their
pretended feats together in a manner fo inconfiftent and
contradidory, that their hearers neverfailto detect theia
for mere fictions.

Some will be ever afcribing to themfelves witty fay-
jngs, which they have heard in company, or perhaps
read in books. Some will pretend to have performed
things, which if they be challenged to do again, they
are obliged to own they cannot. Many, who have
never had opportunity or capacity for ftudy, endeavour
to perfuade thofe that converfe with them, that they
have gone through the whole circle of the fcience?,
and will pretend to have read every book you can name.
Others will be fiunning all companies with the great
acquaintance they have, and talking of intimacies with
eminent perfons, whom perhaps in truth they hardly
know by light. And others are guilty of this vice to a
degree ftill incomparably more wicked, I mean, thofe
who delight in blafting the characters of ladies, whofe
favours they boait, when they have never been fo much
■as in their company. This-infiimous practice has coll
fome of thcTe^vain and wicked boafters, all they were
worth.

The mofl effectual means I know, for avoiding or
getting rid of this fooliHi habit of boafting, is, To
accuftom one's felf to fpeak as little as pofiible in the
firft perfon. The figure Egotifm is one of the moil
ungraceful that can enter into any man's converfatiou
or writings, though it is to be met with in fome of llie
moft eminent both of ancient and modern times.

But

l6 THE DIGNITY OF (Book I.

But if it gives a man a difadvantageous appearance
to be himfelf the hiftorian of the adions he has real/y
done, what a contemptible light muft he appear in,
who, in order to fet himfelf off, has recourfe to falfe-
hood P To what a degree of bafenefs muft that mind be
. / funk, which can defcend fo low as to invent a lie ? We
/ fee a fenfe of honour upon this point, often remains in

the mind, when every thing elfe that relilhes of virtue
is a-one. The town-rake, who will make no helitation
at murder or adultery, will yet take the imputation of
a lie, whether juft or unjuft, for an affront not to be
expiated, but with blood. For he looks on other crimes
as venial, or perhaps as a6ls of heroifm ; but falfehood
is univerfally owned to imply in it a peculiar degree of
mean-fpiritednefs. Nor will any man allow himfelf ia
this bale pradicc, who conliders (abftradling from the
vice) the grofs imprudence of expofing himlelf to the
iiniverfai contempt, which always falls upon the cha-
rader of a liar, who of courfe lofes the confidence of
mankind, even when he fpeaks truth.

If one has given any j all caufe of difobligation, the
proper part to ad, is, frankly to own the offence, and
afk the injured perfon's pardon ; and it muft only be
/Hr from exceffive pride and obftinacy, that one will refufe
what is fo reafonable. And how much more manly is
fuch behaviour, than to have recourfe to the bafe fub-
terfuge of a lie, or equivocal evafion?

I'alfehood is indeed on all accounts inexcufable, and
can never proceed but from fome unworthy principle,
as cowardice, malice, or a total contempt of virtue and
honour. And the difficulties it runs one into, are not
to be numbered. One lie requires ten others to fup-
port it. And the failure of probability in one of them
ruins all. The pains necelTary to patch up a plaufible
ftory, and the racking of the memory to keep always
to the fame circumftances in reprefenting things, fo as
to avoid contradidlions, is unfutferable. And after all
it is a thoufand to one, but the artifice is deteded ;
and then the unhappy man is queftioned as much, when
he is fincerc, as when he diifembles ; fo that he finds
4 himfelf

Of Prudence.) HUMAk NATURE. 1 7

hi nfelf at a fall (top. and can neither gain his etids with
mankind by truth nor falfehood;

As it is common and natural for young gentlemen to
court the coinpany of the ladies, it is proper to give
thera fome diredions upon that fubject-

It is certain, that the elegancy of behaviour, and
that univerfaily-engaging accoraplifhment of complai-
fance, are no where to be learned but in the converfa-
tion of that delicate-part of our fpecies. And it is like-
wife certain, that in the company of ladies there is lefs
to be met with that is likely either to fhock, or to cor-
rupt an innocent perfon, than in the converfation of
even the tolerably fober part of our fex. But as on the
other hand, it mud be confelTed, that their being de-
prived of the advantages we have for enlarging our
knowledge, renders their converfation lefs-improving, it
muft be allowed, that to fpend the bulk of one's leifure
in their company is not to be juftified ; nor indeed do
they expeft it, but, on the contrary, heartily defpife
the effeminate tribe of danglers. A prudent man will
therefore only feek the converfation of the ladies occa-
lionally ; andj where he does, he will not enter wholly
into their manners, but will, by eafy and engaging
ways, endeavour to draw them into converfation that
may be more entertaining to himfelf, and more im-
proving to thera, than the ufual chit-chat of the tea-,
table. Nor is a man in any hazard of giving difguft by
this proceeding, unlefs his manner of introducing fuch
fubjeds have fomewhat affedted, or gloomy, or over-^
bearing. On the contrary, the more fcnfible part of
the fex always exped: to hear from ns fomething diffe-
rent from, and fuperior to the fuperficial ftuff, of fa-
ihions, love-afFairSj and remarks on neighbours; and
entertain but contemptible notions of a man, who is
furnidied with no better topics than thefc. There are
many of that fex, who have made fo good ufe of the
mean advantages we allow them for itnproving them-
felves, that their judgment will be found preferable to
that of many men, on prudentials and morals (fcience
they do not pretend to) ; but thefe are \:hietiy fuch as
have hud the advantage of experience and cc:n ciiation.

G The

It THE DIGNITY OF (Book 1

The ufual trafli of compliment and flattery, with which
that contemptible order of mortals, commonly called
fops, are wont to entertain the ladies, is equally fhame-
ful to thofe who utter, and thofe who receive it. And
none but the moft fuperficial part of the fax are to be
impofed upon by it ; nor can any thing fhew a man in
a more ridiculous light, than to be convicted of at-
tempting to flatter, without fufFicient addrefs to conceal
his deligo. The whole of it is mean and difingenuous,
and unworthy of the open plainnefs and fincerity, fo
p-raceful in our Tex. At the fame time, as the ladies
are but little accuftomed to hear the plain truth, much
lefs difagreeable truths, a man of prudence will avoid
eontradiding or blaming them too bluntly, knowing,
that by fuch behaviour there is nothing to be got but
their ill-will. Toying or romping with handfome
women, however diftant it may be from any dired de-
fign upon them, being yet unfuitable to the delicacy of
genteel behaviour, and tending naturally to promote le-
vity, if not to excite irregular defires in young minds, is
Vvhat I would wilh wholly difcouraged.

As there is no accomplilhment more agreeable in a
companion, when people want to relax, than a knack
at telling a ftory ; there is no part of converfation, in
■which men expofe themfelves more egregiouily. The
entertainment, and inftrudionj which companies re-
ceive from a well-told ftory, of which hiftory and lives
furnilh the beft materials, naturally make people de-
lirous of being thought to pofTefs a talent fo agreeable.
And thofe whom nature has not fitted out with the pro-
per abilities, cannot mifs to execute what they under-
take in an awkward manner. The chief of the errors
in telling a ftory, are the following, viz. Tedioufnefs
in dwelling upon infignificant circumftances, which do
Tiut intereft the company. And, on the other hand, cur-
tailing too much, and leaving out fuch circumftances as
tend to characterize the perfons in the ftory, or are
otherwife eflential. Over-running the proper conclu-
fion, or cataftrophe of the narration. Over-acling the
humourous or lively parts; or drawling on the narra-
tion in an unanimated manner.

The

bf Prudence.) HUMAN NATURE, ip

Themoft witty and facetious companion in the world,
may make himfelf as thoroughly difagreeable as the
mod infipid mortal that can go into company. Let
fuch a one labour to be witty, and ftrain for fine things.
Let him ftun the company with noife and forward im-
pertinence ; or let him fiiew a contempt for them by a
fullen filence ; and he (liall be as heartily defpiled as
ever he was admired.

" I do not think it would be eafy to invent a fillier cu-
flom, than that which univerfally prevails at prefent,
of viliting where there is no real regard or efleem.
There is no keeping up a correfpondence of this kind,
without being guilty of infinite diffimulation. And they
muft fet politenefs at a high rate indeed, who will give
up integrity for it.

But to confider this matter only in a prudential light,
■which is the bufinefs at prefent, I ihould be glad to
know wherein appears the wifdom of throwing away
time (which one may always apply in fome manner
agreeable to one's felf) upon people, whom one hear-
tily defpifes. Where intereft obliges people in bufinefs
to fiiew civility to their cuftomers, or thofe they have
connexions with in life, there is fome pretence of ne-
ceffity for keeping up fuch a commerce. But why peo"
ple in high and independent ftations, fhould think it
neceffary to fpend fo many hours in vifits, to themfelves
infipid and difagreeable, is to me wholly inconceivable.
When there are fo many noble employments, and ele-
gant amufements, to fill up the time of people of figure,
it grieves one to fee them make themfelves ufelefs to
their country, and unhappy in themfelves, by wafting
their hours in the flavery of difagreeable vifits, and the
endlefs drudgery of the carJ-tabie. To fee people of
rank defcend to fuch low foolery, as vifiting thofe whom
they hate or defpife ; denying themfelves by their fer-
vants, when they are really at home, to avoid the vifits
of thofe themfelves have invited, making pretended vi-
fits to thofe they know to be abroad, and even fending
their empty coaches to perform thofe mock ceremonies ;
to obferve all this hypocritical farce, carried on by

C 2 people

-f-

20 tHE DIGNITlt OF (Book!.

people of high rank, how does it degrade them in the
eyes of their inferiors!

SECT. IV,

Of Swearing and Obfcenity, OfCompIaifance. Of Over-
bearing, Of PaJJion. Of acknowledging Faults, Of
'Wrangling in Converfation. Of the Importance ofCir-
cumjianiials in Behaviour.

^NE may lay down the following, as a maxim,
which will never fail, viz. That fo long as his
converfation is entertaining, and behaviour affable and
modeft, he will be fure to be treated with refpedl, tho*
his difcourfe be quite fober and chaile.

Swearing a^id -ebleemty are offences not only againfl:
all that is lacred, but againfl all that is polite. They
are iinB without temptation, without alleviation, and
without reward. Swearing is- an affront to all fober
and well-behaved people. It confounds and interrupts,,
inflead of gracing converfation ; as the continual repe-
tition of any fet of unmeaning words from time to time
necefTarily muft.

As for obfcenity, every one knows it mull lliock and
flartle every modeft ear. It gives no real pleafure ; but
on the contrary, if it has any effed:, muft excite and ir-
ritate the palTions, without gratifying them, which is
pain and torment. If obfcenity is fit converfation only
for public ftews, it cannot be proper among genteel
people ; and no perfon deferves jhe appellation of a
gentleman, who accuftoms himfelf to the behaviour of
whore-mafters and proftitutes. For it is manners, and
not drefs, that form that charader.

If the definition of true good manners be, That be-
haviour, which makes a man-eafy in himfelf, and eafy
to all about him ; it can never be good manners to be
troublefome by an excefs of ceremony, by over-preffing
to eat or drink, or by forcing one's favours of any kin^,
upon thofe one converfes with. Nor can it be faid to
be confiftent with good behaviour, to over-do the com-
plimenting part, fo as to border upon infipid flattery ;
nor does politenefs by any means require that we ex-
ceed

Of Prudence.) HUMAN NATURE. at

ceed our inclination, or crofs our particular tafle, in
eating and drinking what may be preffed upon us, to
our own dilguft j much lefs to the prejudice of our
health or temperance.

No one can be long at a lofs, as to behaviour, who
obferves the two foiJowing directions, and is in earneft
refolved to regulate his condudt upon them, viz. firft,
That the way to be generally agreeable in converiation,
is to fhew, that one has lefs at heart the humouring his
own inclinations, than thofe of the company, and that
he is not fo full of himfelf, as to overlook or defpife
others; and, fecondly, That the grace of behaviour is
to be learned only from the imitation of the judicious
and polite.

But care muft be taken, that your imitation be not
fo ilavifh as to ftrip you of your natural charader and
behaviour, and difguife you in thofe of another, which,
being alTumed and artificial, will not become you.
For nature in Rufiet is more agreeable than affedation
in Embroidery.

There is nothing that cofls lefs, and gains more
friends, than an affable and courteous behaviour. One
may always obferve, that thofe, who have been accu-
il;omed to the beil compr.ny, behave with the greateft
freedom and good nature. People of figure and real
worth, having reafon to cxpecl that others will treat
them with fuitab|e refped, do not find it necelTary to
aliume any airs of fuperiority. Whereas, the vain and
conceited, who fancy no fubmiflion whatever is equal
to their dignity, are ever endeavouring, by a haughty car-
riage, to keep up that refped in others, v/hich their want
of real merit cannot. But how ill they fucceed, is eafy
to obferve, from the univerfal contempt and difguft fuch
a behaviour meets with among all judicious people.

The truth of the matter is, that the differences be-
tween one perfon and another are, in refped to every
circumftance, but that of virtue,, fo very inconfiderable,
as to render any infolent fuperiority on the one hand,
or mean fubraifiion on the other, extremely ridiculous;
fmce, according to the elegant expreffion of Scripture,
** Man is but a worm, and the fon of man a worm."

C 3 Nothing

i

'/-

.32 THE DIGNITY OF (Book I.

Notlilng fliews a greater abjedlnefs of fpirit, than an
over-bearing temper, appearing in a perfon's behaviour
to inferiors. To infult or abufe thofe who dare not an-
fwer again, is as fure a mark of cowardice, as it would
be to attack with a drawn fword a woman or a child.
And wherever you fee a perfon given to infult his infe-
riors, you may aflure yourfelf he will creep to his fu-
periors ; for the fame bafenefs of mind will lead him to
ad; the part of a bully to thofe who cannot refift, and
of a coward to thofe who can. But though fervants and
other dependents may not have it in their power to re-
tort, in the fame tafte, the injurious ufage they receive
from their fuperiors, they are fare to be even with them
by the contempt they themfelves have for them, and
the charafter they fpread abroad of them through the
world. Upon the whole, the proper behaviour to in-
feriors is, To treat them with generolity and humanity;
but by no means with familiarity on one hand, or in-
folence on the other.

And, if a fiery temper and paffionate behaviour are
improper to inferiors, they are more fo among equals ;
for this obvious reafon, That the only effe6l of a cho-
leric behaviour on your equals, is expoflng you to the
ridicule of thofe who have no dependence upon you,
and have neither hopes nor fears from you.

There is indeed no greater happinefs than an even
natural temper, neither liable to be extremely eager and
fanguine, nor ftoically indifferent and infenfible; neither
apt to be worked up to a tern pell; vvith every trifle, nor
yet buried in a continual lethargic flupidity ; neither
delighting in being always engaged in fcenes of mirth
and frolic, nor to be wrapped in the impenetrable
gloom of a fixed melancholy. And after all, what is
there in life that may be juftJy reckoned of fufficient
importance to move a perfon to a violent paflion ? What
good grounds can there be for great expectations, for
gloomy apprehenfions, for immoderate triumph, or for
deep dejedion, in fuch a ifate as the prefent, in which
we are fure of meeting with innumerable difappoint-
ments, even in the greatefl fuccefs of our affairs, and
in which we know that our afllictions and curpleafures

mud

Of Prudence.) HUMx\N NATURE. 23

muft both be foon over. True wifdom wiU dire6l us to
fludy moderation with reipect to all worldly things ;
to indulge mirth but feldom, exceffive grief never ; but
tx) keep up conftantly an even cheerfulnefs of temper.

If it fhould happen, through inadvertency, paffion,
or human frailty, that you expofe yourfelf to be taken
to talk by any one, do not fo much labour to juftify the
adion, for that is doubling the fault ; — as your inten-
tion, which might be harmlefs. Befides, the adion
appears manifeft to every one; fo that people will judge
for thernfelves, and not take your notion of it. But
your intention, being known only to yourfelf, they will
more readily allow you to be the molt proper perfon to
explain it. Above all, it is bafe and unjuft to palliate
your own fault, by laying the blame upon others. .

Suppofe you fhould fairly own you was in the wrong. L^

It will be only confeffing yourfelf a human creature. I

And is that fo mortifying I If, on the contrary, you
fhould fland it out, people will think you twice in the
wrong—in con:imitting a folly, and in perfifting in it.
Whereas if you frankly own your miftake, they will al-
low your candor as an apology for half the fault.

It is generally pride and paffion that engage people
in quarrels and law-fuits. It is the very charader of a
good man, that he wiU, upon occafion, recede from
the utmoft rigor of what he might in juftice demand.
If this character were a common one, there would be
few law-fuits ; which, whoever loves, I heartily vvifli
him, for his inftrudion, the full enjoyment of all its pe-
culiar delights, as attendance, expence, wafte of time,
fear, and wrangling, with the hatred of al\ who know his
charader, and the diminution of his fortune, by every
fuit he engages in.

If you have reafon to believe that your enemy has
quitted his hatred to you, and his ill-defigns againit you,
do not infift upon his making you a formal fpeech, ac-
knowledging his fault, and alking pardon ; but forgive
him frankly, without putting him to the pain of doing
what may be more difagreeable to him than you can
imagine : For mens' natures are very different. If you
already know that he is favourably difpofed to you, yon

C 4 cannot

24 THE DIGNITY OF (Book I,

cannot know jt better by his telling you fo in a formal
manner. At the fame time it is not neceiiary that you
trufl: yourfeif any more in the hands of one who has
endeavoured to betray and ruin you. Ghriftian for-
bearance and forgivenefs are no way inconfiftent with
prudence.

There is no circumftance in life too trivial to be
wholly unworthy of the regard of a pei fon who would
be generally agreeable, on which a man's iifcfulnefs in
fociety depends much more than many people are aware
of. It is great pity that many perfons, eminently va-
luable for learning and piety, do not ftudy the decorum
of drefs and behaviour more than they do. There is in-
comparably greater good to be gained by humouring
mankind in a few of their trifling cu'toms, and thereby
winning their good-will, than by ftartling or diigulling
them by a finguiarity of behaviour in matters of no con-
fequence. In drefs, I v.'ould adviie to keep the middle
between foppery and Ihabbinefs; neither being the firft
nor the lad in a fafliion. Every thing which flicws, what
is commonly called, a tafte in drefs, is a proof of a vain
and filly turn of mind, and never fails to prejudice the
judicious againft the wearer. A difcreet and well-be-
haved perfon will never fail to meet with due refped;
from all the difcerning part of fociety (and the good
opinion of the reft is not worth defiring) though hi:^
drefs be ever fo plain, fo it be decent,

SECT. V.

Mifcellaneoiis T^houghts on Frudence in Co^i'-jerfation.

S order or method are of very little confequence
in treating of fuch fubjects, I will add here a fet
of mifcellaneous thoughts upon the art of converfation,
couched in a few words, from vvhich, with v/hat has
been ah'eady obferved, the young reader may furniih
himfelf with a competent knowledge of what is to be
lludied, and v>hat to be avoided in converfation. If the
reader Ihould find the fame thought twice, it is hoped his
candor will overlook a fault, not ealy to be avoided in
putting top-ether fucli a variety of unconnected matter.

, 'Inhere

Of Prudence.) HUMAN NATURE. 2^

Theie are few of the fo]lowi!)g fentences that will not
furniHi a good deal of thought, or that are to be under-
lloou to their full extent without fome confideration. ^

He who knows the world will not be too bafliful. He
who knows hirafelf will not be impudent.

Do not endeavour to ihine in all companies. Leave
room for your hearers to imagine fomething within you
beyond all you have faid. And remember, the more
you are praifed, the more you will be envied.

If you would add a luftre to all your accomplifii-
ments, ftudy a modell behaviour. To excel in any thing
valuable is great ; but to be above conceit, on account
of one's accomplifhmenrs, is greater. Confider; if you
have rich natural gifts, you owe them to the Divine
bounty. If you have improved your underilanding, and
ftudied virtue, you have only done your duty. And
thus there feems little ground left for vanity.

You need not tell all the truth, unlefs to thofe who
have a right to know it all. But let all you tell be
tru:h.

Infult not another for his want of a talent you
poflefs : he may have others which you want.

Praife your friends, and let your friends praife you.

If you treat your inferiors with familiarity, expec:!
the fame from them.

If you give a jeft, take one.

Let all your jokes be truly jokes. Jelling fometimcs
ends in fad earneft.

If a favour is afked of you, grant it if you can. If
rot, refufe it in luch a manner as that one denial may
be fufficient.

Wit without humanity degenerates into bitternefs.
Learning without prudence into pedantry.

In the midit of mirth, refleft that many of your fel-
lov/-creatures round the world are expiring; and that
your turn will come fliortly. So you will keep your
life uniform and free from excefs.

Love your fellow-creature, though vitious. Kate
vice in the friend you love the moll.

Whether is the laugher or the morofe, the mod
diragreeable companion ?

Reproof

ad THE DIGNITY OF (Book I.

Reproof is a medicine like mercury or opium ; if it
be improperly adminiftered, it will do harm inftead of
good.

Nothing is more unmannerly than to refled" on any
man's profelTion, fed, or natural infirmity. He who
ftirs up againfl himfelf another's felf-love, provokes the
flrongeft paflion in human nature.

Be careful of your word, even in keeping the moll
trifling appointment. But do not blame another for a
failure of that kind, till you have heard his excufe.

Never offer advice, but where there is fonie pxoba-
^il'iiy of its being followed.

If a great perfon has omitted rewarding your fervices,
do not talk of it. Perhaps he may not yet have had an
opportunity. For they have always on hand expectants
innumerable; and the clamorous are too generally gra-
tified before the deferving. Befides, it is the way to
draw his difpleafure upon you, which can do you no
good, but make bad worfe. If the fervices you did
were voluntary, you ought not to expe«fL any return,
becaufe you made a prefent of them unalked. And a
free gift is not to be turned into a loan, to draw the
perfon you have ferved into debt. If you have ferved
a great perfon merely with a view to felf-intereft, per-
haps he is aware of that, and rewards you accord-
ingly. Nor can you jaftly complain : He owes you
nothing; it was not him you meant to ferve.

Fools pretend to foretel what vyiU be the iffue of
things, and are laughed at for their aukward conjec-
tures. Wife men, being aware of the uncertainty of
human affairs, and having obferved how fmalla matter-
often produces a great change, are modelt in their con-
jedlures.

He who talks too fafl, outruns his hearers' thoughts.
He who fpeaks too flow, gives his hearer pain by hiur
dering his thoughts, as a rider who frets his horfe by
reining him too much.

Never think to entertain people with what lies out
of their way, be it ever fo curious in its kind. Who
would think of regaling a circle of ladies with the

beauties

Of Prudence.) HUMAN NATURE. 27

beauties of Homer's Greek, or a company of country-
fquires with Sir Ifaac Newton'' s difcoveries ?

Never fifli for praife : It i^s nor worth the bait.

Do well ; but do not boaft of it. For that will lef-
fen the commendation you might other wife have de-
ferved

He who is guilty of flattery, declares himfelf to be
funk from every noble and manly fentiment, and fliew?,
that he thinks the perfon he prefumes upon, void of
modefty and difcernment. Though flattery is fo com-
mon in courts, it is the very infolence of rudenefs.

To offer advice to an angry man, is like blowing
againfl: a tempefli.

Too much precifenefs and folemnity in pronouncing
what one fays in common converfation, as if one was
preaching, is generally taken for an indication of felf-
conceit.

Make your company a rarity, and people will value
it. Men defpife what they can eafily have.

Value truth, however you come by it. Who would
not pick up a jewel, that lay on a dunghill ?

The beauty of behaviour conlifl:s in the manner,
more than the matter of your dilcourfe.

If your fuperior treats you with familiarity, it will
not therefore become you to treat him in the fame
iuanner.

Men of many words are generally men of many pufls.

A good way to avoid impertinent and pumping in-
quiries, is by anfwering with another queflion. Aii
evaflon may alfo ferve the purpofe. But a lie is inex-
cufable on any occafion, efpecially, when ufed to con-
ceal the truth, frcm one who has no authority to de-
mand it.

To reprove with fuccefs, the following circumflanccs
are neceflary, viz. miidnefs, fecrecy, intimacy, and the
efteem of the perfon you would reprove.

If you be nettled with fevere raillery, take care never
to fliew that you are flung, unlefs you chooie to pro-
voke more.

The way to avoid being made a butt, is not to fet up
for an archer.

' ' . To

^t THE DIGNITY OF (Book h

To fet up for a general critic, is bullying mankind.

Refle6l upon the different appearances things make
to you from what they did forac years ago ; and do not
imagine that your opinion will never alter, becaufeyou
are pofitive at prefent. Let the remembrance of your
paft changes of fentiment make you more flexible.

If ever you was in a paiFion, did you not find reafon
afterwards to be forry for it? And will you again allow
yourfelf to be guilty of a weaknefs, which will certainly
be in the fame manner followed by repentance, belides
being attended with pain ?

Never argue Vv'ith any but men of fenfe and temper.

It is ill-manners to trouble people with talking too
much either of yourfelf, or your affairs. If you are
full of yourfelf, confider, that you, and your affairs,
are not fo interefting to other people as to you.

Keep filence fometimes, upon fubjeds which you are
known to be a judge of. So your lilence, where you
are ignorant, will not difcover you.

Som.e ladies will forgive lillinefs ; but none ill-man-
ners. And there are but few capable of judging of
your learning or genius; but all of your behaviour.

Do not judge by a view of one perfon or thing.

Think like the wife, but talk like ordinary people.
Never go out of the common road but for fomewhat.

Do not difpute againfl: fadls well edabliflied, merely
becaufe there is fomewhat unaccountable in them.
That the world Ihould be created of nothing, is to us
anconceiveable ; but not therefore to be doubted.

There is no occafion to trample upon the meaneft rep-
tile, nor to fneak to the greatelt prince. Infolence and
bafejiefs are equally unmanly.

As you are going to a party of mirth, think of the
hazard' you run of mifl^ehaving. While you are en-
gaged, do not wholly forget yourfelf And after all is
over, reflect hov/ you have behaved. If well, be thank-
ful : It is more than you could have promifed. If
otherwife, be more careful for the future.

Do not fit dumb in company. It will be afcribed
either to pride, cunning, or ftupidity. Give your opi-
nion modeftly, but freely ; heur that of others with

candor;

Of Prudence.) HUMAN NATURE. -9^

candor ; and ever endeavour to find out, and to com-
raunicate truth.

If you have Teen a man miibehavecnce, do not from
thence conchide him a fool. If you find he has been
in a miftake in one particular, do not at once conclude
him void of underftanding. By that way of judging,
you can entertain a favourable opinion of no man upon
earth, nor even of yourfelf.

In mixed company, be readier to hear than to fpeak^
and put people upon talking of what is in their own
way. For then you will both oblige them, and be mofl:
likely to improve by their converfation.

Humanity will dired: to be particularly cautious of
treating, v/ith the leafL appearance of negled, thofe who
have lately met with misfortunes, and are funk in life.
Such perfons are apt to think themfelves flighted, when
no fuch thing is intended. Their minds, being already
fore, feel the lealt rub very feverely. And who would
be fo cruel as to add afflidlion to the afflided ?

Too much company is worfe than none.

To fmother the generolity of thofe, who have obliged
you, is imprudent, as well as ungrateful. The memiori
of kindneffes received may excite thofe who hear it to
deferve your good word, by imitating the example
which they fee does others fo much honour.

Learning is like bank-notes. Prudence fand good
behaviour are like filver, ufeful upon all occafions.
' If you have been once in company with an idle per-
fon, it is enough. You need never go again. You have
heard all he knows. And he has had no opportunity
of learning any thing new* For idle people make no
improvements.

Deep learning will make you acceptable to the
learned ; but it is only an eafy and obliging behaviour,
and entertaining converfation, that will make you agree-
able to all companies.

Men repent fpeaking ten times, for once that they
repent keeping filence.

It is an advantage to have concealed one's opinion.
For by that means you may change your judgment of

things

30 THE DIGNITY OF (Book!

things (which every wife man finds reafon to do) and
not be accLifed of ficklenefs

There is hardly any bodity blemifh, which a winning
behaviour will not conceal, or make tolerable ; and there
is no external grace, which ill-nature or alFedtation will
not deform.

If you mean to make your fide of the argument ap-
pear plaufible, do not prejudice people againll what you
think truth, by your paffionate manner of defending it.

There is an aifedled humility more unfufFerable than
downright pride, as hypocrify is more abominable than
libertinifm. Take care that your virtues be genuine
and unfophifiicated.

If you put on a proud carriage, people will want to
know what there is in you to be proud of. It is ten to
one whether they value your accompliOiments at the
fame rate as you. And the higher you afpire, they will
be the more defiroas to mortify you.

Nothing is more naufeous than apparent felf-fufHciencV.
For it flievvs the company two things, which are ex-
tremely difagreeable ; That you have a high opinion of
yourfelf; and, That you have comparatively a meaii
opinion of them.

It is the concurrence of pallions, that produces a
ftorm. Let an angry man alone, and he will cool of
himfelf.

It is but feldom, that very remarkable occurrences fall
out in life. The evennefs of your temper, will be in
nioft danger of being troubled by trifles which take you
by furprife.

It is as obliging in company, efpecially of fuperiors,
to liften attentively, as to talk entertainingly.

Do not think of knocking out another perfon's brains,
becaufe he differs in opinion from you. It will be as
rational to knock yourfelf on the head, becaufe you
differ from yourfelf ten years ago.

If you want to gain any man's good opinion, take par-
ticular care how you behave, the firft time you are in
company with him. The light you appear in at firft,
to one who is neither inclinable to think well nor ill of
you, will itrongly prejudice him either for or againft you.

Good

Of Prudence.) HUMAN NATURE. 3r

Good humour is the only (hield to keep off the darts
of the fatirical railer. If you have a quiver well-flored,
and are fure of hitting niai between the joints of the
harnefs, do not fpare him. But you had better not
bend your bow than mifs your aim.

The modeft man is feldom the objeifh of envy.

In the company of ladies, do not labour to eftablifli
learned points by long-winded arguments. They do
not care to take much pains about finding out truth.

Talkativenefs, in fome men, proceeds from what is
extremely amiable, I mean, an open, communicative
temper. Nor is it an univerfal rule, that whoever talks
much, muft fay a great deal not worth hearing. I have
known men who talked freely, becaufe they had a great
deal to fay, and delighted in communicating for their
own advantage, and that of the company ; and I have
known others, who commonly fat dumb, becaufe they
could find nothing to fay. In England, we blame
every one who talks freely, let his converfation be ever
fo entertaining and improving. In France, they look
upon every man as a gloomy mortal, vvhofe tongue does
not make an uninterrupted noife. Both thefe judg-
ments are unjuft.

If you talk fentences, do not at the fame time give
yourfelf a magifterial air in doing it. An eafy conver-
fation is the only agreeable one, efpecially in mixed
company.

Be fure of the fad, before you lofe time in fearching
for a caufe.

If you have a friend that will reprove your faults and
foibles, confider you enjoy a bleffing, which the king
upon the throne canrtot have.

In difputes upon moral or fcientific points, ever let
your aim be to come at truth, not to conquer your
opponent. So you never fhall be at a lofs, in iofing the
argument, and gaining a new difcovery.

What may be very entertaining in company with
ignorant people, may be tirefome to thofe who know
more of the matter.

There is no method more likely to cure padion and
ralhnefs, than the frequent and attentive confideralion

of

32 THE DIGNITY OF (Book L

of one's own weakneffes This will work into the
mind an habitual I'enfe of the need one has of being
pardoned, and uill bring down the fweliing pride and
obflinacy of heart, which are the caufeof haily paffion.

If you happen into company, where the talk runs into
party, obfcenity, fcandal, folly, or vice of any kind,
you had better pafs for morofe or unfociai, among peo-
ple whofe good opinion is not worth having, than fhock
your own confcience, by joining in converfation which
you muil difapprove of.

If you would have a right tp account of things from
illiterate people, let them tell their ftory in their own
■way. If you put them upon talking according to logi-
cal rules, yoa will confound them.

I was much pleafcd with the faying of a gentleman,
v/ho was engaged in a friendly argument with another
-upon a point in morals. " You and I (fays he to his
" antagonift) feem, as far as I hitherto underftand, to
** differ coniiderably in our opinions. Let us, if you
*' pleafe, try wherein we can agree." The fcheme in
molt difputes is to try who fhall conquer, or confound
the other. It is therefore no wonder that fo little light
is ftruck out in converfation, where a candid inquiry
after truth is often the leaft thing thought of.

If a ^lan complains to you of his wife, a woman of
her hufband, a parent of a child, or a child of a parent,,
be very cautious how you meddle between fuch near
, relations, to blame the behaviour of one to the other.
• You will only have the hatred of both parties, and do
i no good with either. But this does not hinder your
j giving both parties, or either, your belt advice in a pro^
.' dent manner.

Be prudently fecret. But do not affed to make a fe-
cret of what all the world may know ; nor give your-
felf airs of being as clofe as a confpirator. Tou will
better difappoint idle curiofity by feeming to have
nothing to conceal.

Never blame a friend, without joining fome commen-
dation to make reproof go down.

It is by giving a loofe to folly, in converfation and
aclion, that people expofe themfelves to contempt and

ridicule.

Of Prudence.) HUMAN NATURE. 33

ridicule. The modeft man may deprive himfelf of
fome part of the applaufe of feme fort of people in con-
verfation, by not (hining altogether fo much ys he
might have done. Or he may deprive himfii'lf of ibme
lefler advantages in life by his reludlancy in putting
himfelf forward. But it is only the ralli and impetuous
talker, or ad:or, that effedtually expofes himfelf in com-
pany, or ruins himfelf in life. It is therefore eafy to
determine which is the fafeft fide to err on.

It is a bafe temper in mankind, that they will not
take the fmalleft llight at the hand of thofe who have
done them the greatetf kindnefs.

If you fall into the greatell company, in a natural
and unforced way, look upon yourfelf as one of them ;
and do not fneak, nor fuffer any one to treat you un-
worthily, without jufl (hewing, that you know beha-
viour. But if you fee them difpofed to be rude, over-
bearing, or purfe-proud, it will be more decent and lefs
troublefome to retire, than to wrangle w^ith them.

If at any time you chance, in converfation, to get on
a fide of an argument which you find not to be tenable,
or any other way over-fhoot yourfelf, turn off the fubje^l
in as eafy and good-humoured a way as you can. If
you proceed ftill, and endeavour, right or wrong, to
make your firll point good, you will only entangle your-
felf the more, and in the end expofe yourfelf.

Never over-praife any abfent perfon : efpecially la-
dies, in company of ladies. It is the way to bring
envy and hatred upon thofe whom you wifii well to.

To try, whether your converfation is likely to be
acceptable to people of fenfe, imagine what you fay
writ down or printed, and confider how it would read;
whether it would appear natural, improving, and enter-
taining ; or affeded, unmeaning, or mifchievous.

It is better, in converfation, with pofitive men, to turn
off the fubjed; in difpute with fome merry conceit, than
keep up the contention to the difturbance of the com-
pany.

Do not give your advice upon any extraordinary

emergency, nor your opinion upon any difiicult point,

'efpecially in company of eminent pcrfons, without firft

D takinp"

34 THE DIGNITY OF {Book L

takinp; time to deliberate. If you fay nothing, it may
not be known whether your fiience was owing to igno-
rance of the fnbject, or to modefty. If you give a rafli
and crude opinion, you are effectually and irrecover.^
ably expofed.

If you fill your fancy, while you are in company,
with fufpicions of their thinking meanly of you ; if you
puff yourfelf up with imaginations of appearing to them
a very witty or profound perfon ; if you difcompofe
yourfelf with fears of mifbehaving before them ; or any
wav put yourfelf ovit of yourfelf; you will not appear
in your natural colour : but in that of an affefted, per«
fonated charad.er, which is alvvays difagreeable.

It may beufeful taftudy, at leifure, a variety of pro*
per phrafes for fuch occafions as are moil frequent in
life, as civilities to fuperiors, exprellions of kindnefs to
inferiors ; congratulations, condolence, exprellions of
gratitude, acknowledgment of faults, aiking or denying
of favours, &c. I prefcribe no particular phrafes, be-
eaufe, the language of converfation continually fludlu-
ating, they muft foon become obfolete. The beft me-
thod of acquiring the accomplifhment of a graceful and
eafy manner of expreffion for the common occafions of
life, is attention, and imitation of well-bred people.
Nothing mal:e5 a m.an appear more contemptible than
barrennefs, pedantry, or impropriety of exprefBon.

If you would be employed in ferious bufinels, do not
fet up fcT a buffoon.

Flattery is a compound of falfehood, felfifiinefs, fervi-
lity, and ill-manners. Any one of thefe qualities is
enough to make a charader thoroughly odious. Who
then vv^ould be the perfon, or have any concern with
bjm, whole mind is delorraed by four fuch vice? r

If you muft fpeak upon a difficult point, be the iaft
fpenker if you can.

You will not be agreeable to company, if you n:rive
to bring in, or keep up, a fubject unfuitableto their ca-
pacities or humour.

You will never convince a man of ordinary fenfe, by
overbearing his undtrftandmg. If you difpute with
him in fuch a manner, as to flievv a due deference for

his

Xif Prudence.) HITMAN NATURE. 3^

his judgment, your compiaifance may win him, though
your Taucy arguments could not.

Avoid dii'putes altogether, if poffible ; efpecially in
mixed companies, and with ladies. You will hardly
convince any one, and may difoblige or ftartle them,
and get yoLirfelf the charader of a conceited pragmati-
cal perfon. Whereas that of an agreeable companion,
which you may have without giving yourfelf any great
air of learning or depth, may be more advantageous to
you in life, and will make you welcome in ail compa-
nies.

The frequent ufe of the name of God, or the devil ;
allulions to paflages of Scripture ; mocking at any thing
ferious and devout ; oaths, vulgar bye-words, cant-
phrafes, affedled hard-words, when familiar terms will
do as well; fcraps ol Latin^ Greeks or Fremh ; quota-
tions from plays, fpoke in a theatrical manner ; all tbefe
much ufed in converfation render a perfon very con-
temptible to grave and wife men^

If you fend people away from your company well-
plea fed with themfeives, you need not fear but they will
be well enough pleafed with you, whether they have
received any inftrudion from you or not. Moft people
had rather be pleafed than inrtruded.

Do not tell unlikely or liily flories, if you know them,
to be true.

There is no greater rudenefs to company, than enter-
taining them with fcoldmg your fervants.

Avoid little oddities in behaviour. But do not
dcfpife a man of worth, for his having fomewhat awk-
vvard, or lefs agreeable, in his manner,

I hardly know any company more difagreeable thart
that of thofe, who are ever {training to hook in fome
quirk of wit or drollery, whatever be the fubjed ot
converfation. Reflect: in yourfelf, after you have paiiVd
fome hours in fuch company ; and obi'erve whecher it
leaves any thing in your tnind but emptinefs, levity, or
diTguft. Again oblerve, after you have palTeJ f .aie
time in the converfation of men of wildom and learn-
ing, if y9u do not find your mind filled with indic^ us

reflections,

36 THE DIGNITY OF (Book I

refledlions, and worthy refolutions. If you do not, it h
becaufe you have not a mind capable of them.

If you can exprefs yourfelf to be perfectly under-
ftood in ten words, never ufe a dozen. Go not about
to prove, by a long feries of reafoning, what aii the
world is ready to own.

If any one takes the trouble of finding fault with ,
you, you ought in reafon to fuppofe he has (bnie regard
for you, elie he would not run the hazard of difobliging
you, and drawing upon himfelf your hatred.

Do not ruffle or provoke any man : Why (hould any
one be the worfe for coming into company with you ?
Be not yourfelf provoked : Why fhould you give any
man the advantage over you ?

To fay that one has opinions very different from
thofe commonly received, is faying that he either loves
iingularity, or ^hat he thinks for himfelf. Which of
the two is the cafe, can only be found by examining
the grounds of his opinions.

Do not appear to the public too fure, or too eager
upon any projedl. If it fliould mifcarry, which it is
a chance but it does, you will be laughed at. The
fureft way to prevent which, is not to tell your defigris
or profpects in life.

If you give yourfelf a loofe in mixed company, you
may ahuoft depend on being pulled to pieces as foon
^s your back is turned, however they may feem enter-
tained with your converfation.

For common converfation, men of ordinary abilities
"will upon occalion do well enough. And you may
always pick foniething out of any man's difcourfe, by
which you may profit. For an intimate friend to im-
prove by, you muft fearch half a county over, and be
glad if you can find him at laffc.

Do not give your time to every fuperfieial acquaint-
ance: it is bellowing what is to you of ineftimable
worth, upon one, who is not likely to be the better
for it.

If a perfon has behaved to you in an unaccountable
manner, do not at once conclude him a bad man, unlefs
you find his character given up by all who know him ;

nor

OfPnidence.) HUMAN NATURE. 37

nor then, unlefs the fads alleged againfl: him be un-
doubtedly proved, and wholly inexcufable. But this
is not adviling you to truft a perfon, whofe characilei*
you have any reafon to furped. Nothing can be more
abfard than the common vyay of fixing peoples' charac-
ters. Such a one has difobliged me ; therefore he is
a villain. Such another has done me a kindnefs ; there-
fore he is a faint.

Never contend about fmall matters with fuperiors,
nor with inferiors. If you get the better of the ihit,
you provoke their formidable refentment : if you en-
gage with the latter, you debafe yourfelf.

If you acl a part truly great, you may expe6l that
xnen of mean fpirits, who cannot reach you, will endea-
vour, by detradion, to pull you down to their \tvt\„
But pofterity will do you juilice : for the envy raifed
againft you, will die with you.

Superficial people are more agreeable the firft time'
you are in their company, than ever afterwards. Men
of judgment improve every fucceeding converfation :'
beware therefore of judging by one interview.

You will not anger a man fo much by Ihevving him.
that you hate him, as by exprelling a contempt of him.

Mofl young women had rather have any of theit
good qualities flighted, than their beauty. Yet that is
the molt incondderable accorapUfhraent of a woman of
real merit.

You will be rdways reckoned by the world nearly of
the fame charafter with thofe whofe company you keep.

You will pleafe fo much the lefs, if you go into com-
pany determined to fnine. Let your converfation ap-
pear to rife out of thoughts fuggefted by the occafion,
not ftrained, or premeditated : nature always pleafes :
afteciation is ahvays odious.

D 3 PART

«?? THE DIGNITY OF (Book I.

PART IL

(y Prudence irt Action,

SECT. I.

Of following Advice. Of Siihnijfion to Svperiors,

RUDENCE in ad:ion is the conducting of one's
affairs in fuch a manner as is neceffary and proper,
kli circumftances duly cpniidered and balanced ; and
avoiding whatever may be likely to produce inconveni-
ence with refpecl to fecular concernSo Imprudence is
feen as much in negleding what ought to be done, and
at the proper time for doing it, as in taking raRi and
incoiifiderate Heps.

There is not a more promifing lign in a young per-
fon, than a readinefs to hear the advice of thofe whofe
age and experience qualify them forjudging maturely.
The knowledge of the world, and of the arts of life,
can only be attained by experience and adion. There-
fore if a young perfon, who, through obilinacy, rejeds
the advice of experienced people, fucceeds in his de-
figns, it is owing to fome ftrange interpoiition of Provi-
dence, or concurrence of circumllances. For .fuch a
one, entering into life, wholly unacquainted with the
difficulties and dangers of it, and refolutely bent againil
advice, runs the fame hazard as a perfon, wholly igno-
rant of failing, who fhould, againlt the judgment of ex-
perienced pilots, undertake to lleer a fnip through the
jnoft dangerous fea in a tempeft.

It feems at firfh view, a very odd turn in human na-
ture, that young people are generally much micre con-
ceited of their own judgments, than thofe who are
come to maturity. One would wonder how they fliould
piifs retleding, that perfons more advanced in age than
themfelves, have of courfe the advantage of fo many
years' experience beyond themfelves ; and that, if all
other things were equal, the iingle circumllance of hav-
ing feen more of the world, mull neceffarily enable
them to judge better of it.

OfPmdence.) HUMAN NATURE. 39

Life is a journey ; and ther only who have travelled
a confiderable way in it, are ti: to dired thofe \vho are
fetting out.

Let me therefore advife my young readers, to pay the -y
utmoll deference to the advices or commands of thofe,
who are their fuperiors in age and experience. Old
people, it mud be ov>^ned, will foraetimes obtrude their
advice in a manner not very engaging. Their infirmi-
ties, the ufual attendants of age, together with their
Goncern for the wrong deps they fee their young rela-
tions and acquaintance taking, will fometimes occa-
iion their treating them vyith what may be taken for
Ul-nature ; whereas, it may be in reality their love for
the perfons of their young friends, and their zeal for
their interePcs, which warm them.. Do not therefore
attend to the manner of the advice ; but only to the
matter of it. It would be of very little confequence
to you, if you was going toward a precipice in a,
dark night, whether you were warned of your danger
by a rude clowu, or by a polite gentleman, fo you
efcaped it. In the fame manner, if a remonftrance is
made upon any part of one's conduct, in the rougheit
manner; the only thing to be conlidered, is, whether
we can profit by it, and the rudenefs of the perfon,
v;ho made it, Qiould go for nothing; as one would fwal-
l»w a medicine, not tor its gratefuinefs to. the taile, but
for its effe6t on the conilitution.

As to the fubmiiiion a young man owes to his fupe- "--»
riors, as parents, mafterSj, &c. if it were not a duty, pru- /
dence alone Vv'ould lead him to yield it readily and
cheerfully in all cafes that are lawful. For it is to be
confidered, that the cocfequeiices of refilling are incom-
parably worfe than thofe of fubmiflion ; the vvorld be-
ing always ready to lay the blame upon the young per-
fon, in cafe of a rupture between them, and not upon
the old ; and nothing being more to the difadvanrage
of a young perfon's charader, than the reproach of an
obftinate or unfettled turn of mind. It would indeed
be impodible to carry on the affairs of the world, if
(Children, apprentices, fervants, and other dependents,

D 4 Vv ere

/

40 THE DIGNITY OF (Book!.

were to fpend time in difputing the commands of their
fuperiors ; it being in many cafes hard to give an account
of the fitnefs or unfitnefs of things prefcribed, and in
many altogether improper. Nor is it lefs commend-
able nor lefs graceful to obey cheerfully, than to dired:
prudently. No perfon is likely to command well, who
has never learnt to obey.

It will be very imprudent in a young perfon to take
any material ftep in life, without confulting the aged
and experienced, efpecially, if poflible, fuch as have
had experience in his way of life. In one's choice of
a friend, .for fuch occafions, fmoothnefs of fpeech or
complalfiince is not to be regarded. On the contrary,
the mofl valuable friend is he, who joins to a thorough
knowledge of men and things, matured by age and ex-
perience, an open, blunt, and honeft behaviour ; who
will rather magnify, than palliate, the faults and impru-
dences of his friend, to his face, however he may de-
fend him behind his back; and will not, on account of
the trifling hazard of difobliging, fufter him to take a
wrong ftep, without making an open and honeft remon-^
ilrance upon it.

There is one particular confideration, that makes
afking the adyice of one's friends prudent and judicious.
It is — That, if it fliould fo happen, as it often muft, in
fpite of one's utmoft precaution, that his affairs fhould
take a wrong turn, he will not only have the lefs reafon
to reflect upon himfelf ; but the mouths of others like-
\yife will generally be flopped ; as he may for the moil
part have his advifers at leaft, from mere felf-conceit,
to ftand up for the prudence of his conduct, w^hich was
the confequence of their advice.

You will often find, that in the very propofing to your
friend your difficulty, you yourfelf fhall hit upon the
means of getting over it, before he has time to give you
his opinion upon it. And you will likewife find, that
in advifing with a friend, a word dropt by him Ihali
furnifh you a valuable hint for your condudl, which you
fhall wonder how you yourfelf came to mifs.

It mull be owned, however, that there are cafes in
which no man can judge fo well what fteps Ihould be

taken

Of Prudence.) HUMAN NATURE. 41

taken as the perfon concerned ; becaufe he himfelf may-
know ieveral important particulars in his own affairs,
which would make it highly improper for him to follow
the diredions another perfon might give, who was not
aware of thofe circumflances. Whoever, therefore,
gives up his judgment, and ads contrary to his owri
better knowledge, in compliance with the advice of his
acquaintance, or with common cuftom, is guilty of a
weaknefs, the confequences of which may prove fatal.

SECT. II.

Of Method J Application, and proper Times for Bujinefs,
Of Triifting to others.

THERE is nothing that contributes more to the
ready and advantageous defpatch, as well as to the
fafety and fuccefs of bufinefs, than method and regu-
larity. Let a man fet down in his memorandum-book,
every morning, the feveral articles of bufinefs he has to
do through the day ; and beginning with the firll per-
fon he is to call upon, or the fir ft place he is to go to,
linifh that affair (if it is to be done at all) before he be-
gins another ; and fo on to the reft. A man of bufinefs,
ivho obferves this method, will hardly ever find himfelf
hurried or difconcerted by forgetfulnels : And he who
fets down all his tran fad ions in writing, and keeps his
accounts, and the whole ftate of his affairs, in a diitind
and accurate order, fo that he can at any time, by look-
ing into his books, prefently fee in what condition his
buiinefs is, and whether he is in a thriving or declining
way ; fuch a one, I fay, defervcs properly the charader
of a man of bufinefs, and has a fair profped of carrying
his fchemes to an happy ifTue. But fuch exadnefs as
this will by no means fuit the man of pleafure, who has
other things in his head.

The way to tranfad a great deal of bufinefs in a little
time, and with great certainty, is to obferve thefe rules.
To fpeak to the point. To ufe no more words than are
neceifary fully to exprefs your meaning; and to ftudy
before-hand, and fet down, in writing afterwards, a
iketch of the tranfadion.

The

42 THE DIGNITY OF (Book I.

There is one piece of prudence above all others abfo-
luteJy neceflary to thofe who exped; to raife themfelves
in the world by an employment of any kind j I mean a
conilant and unwearied application to the main purfuit.
By means of indefatigable diligence, joined with fru-
gality, v/e fee many people in the lowed and moft la-
borious ftations in life, raife themfeh es to fuch circum-
ilances, as will allow them, in their old age, that eafe
from labour of body and anxiety of mind, which is ne-
cefiary to make the decline of life fupportable. I have
heard of a tradefman who, at his firft fettingout, opened
and (liut bis {hop £very day, for feveral weeks together^
without kii'mg goods to the value of one penny ; who,
by the force of application for a courfe of years, raifed
at laft a handfome fortune : And I have known many
who have had a variety of opportunities for fettling
themfelves comfortably in the world, and who, for want
cf ileadinefs to carry any one fcheme to perfection, have
iiink from one degree of wretchednefs to another for
many years together, without all hopes of ever getting
above diftrefs and pinching want.

There is hardly an employment in life fo mean that
■will not afford a fub.liftence, if ccnftantly applied to :
And it is only by dint of indefatigable diligence, that a
fortune is to be acquired in bufinefs. An eftategotby what
is commonly called a lucky hit, is a rare initance, and he
who expeds to have his fortune made in that way, is
much about as rational as he who fhould neglect all
probable means of living, on the hopes that he lliould
fbme time or other find a treafure. The misfortune of
indolence is. That there is no fuch thing as continuing
in the fame condition without an income of one kind oc
other. If a man does not beftir himfelf, poverty nuiit
overtake him at laft. If he continues to give out fer-
tile neceffary charges of life, arid will not take the pains
to gain fomewhat to fupply his out-givings, his funds
muft at length come to an end, and mifery come upon
him at a period of life when he is leaft able to grapple
with it, 1 mean in old age, if not before.

The charader of a lluggard mult, I think, be owned
to be one of the moft contemptibly. In proportion to

a per-

OfPrudcn:e.) HUMAN NATURE*. 43;

a perfon's aflivity for his own good and that of his fel-
low-creatures, he is to be reckoned a more or lefs valu-
able member of fociety : And if ali the idle people in a.
nation were to die in one year, the lofs would be in-
confiderable, in comparifon of what the communitymuft
fufter by being deprived of a very few of the aftive
and induftrious. Every moment of time ought to be
put to its proper ufe, either in bulinefs, in improving
the mind, in the innocent and neceffary relaxations and
entertainments of life, or in the care of our fouls.

And as we ought to be much more frugal of our time
than our money, the one being infinitely more valuable
than the other, fo ought we to be particularly watchful
of opportunities, There are times and feafons proper
for every purpofe of life ; and a very material part of
prudence it is to judge rightly of them, and make the
bell of them. If you have, for example a favour to
afk of a phlegmatic gloomy man, take him, if you can,
over his bottle. If you want to deal with a covetous
man, by no means propofe your baiinefs to him imme-
diately after he has been paying away money, but ra-
ther after he has been receiving. If you know a per-
fon, for whofe jntcreft you have occalion, is unhappy in
his family, put yourfeif in his way abroad, rather than
wait on him at his own iioufe. A ilatefman will not:
be likely to give you a favourable audience immediately
after meeting with a difappeintment ia any of his
Icheraes, There are even many people who are always
four and ill-humoured from their riling till they have
dined. And as in perfons, fo in things^ opportunity is
of the utmoii confequence.' The thorough knowledge
of the probable rife and fall of merchandize, the fa-
vourable feafons for importing and exporting, a quick
eye to fee, and a nimble hand to feize advantages as they
tarn up ; thefe are the talents which raife men from low
to atHuent circumftances.

It would be greatly for the advantage of men of bu-
fmefs, if they made it a rule never to trufl: anything of
confequence to another, which they can I'y any means
do themfelves. Let another have my interelt ever fo
;puch at heart, I am fare I have it more myfelf : And

44 THE DIGNITY OF (Book I.

jio fubftitute one can employ can underfland one^s bu-
iinefs fo well as the principal, which gives him a great
advantage for doing things in the bell w<iy, as he can
change his meafures according to circumftances, which
another has not authority to do. As for dependents of
all kinds, it is to be remembered always, that their ma-
iler's intereft poffelTes at moil only the fecond place in
their minds. Self-love will ever be the ruling prin-
ciple, and no fidelity whatever will prevent a perfon
from bellowing a good deal of thought upon his own
concerns, which muft break in, lefs or more, upon his
diligence in confulting the intereft of his conftituent.
How men of bufinefs can venture, as they do, to truft
the great concerns fome of them have, for one half of
every week in the year, which is half the year, to fer-
vants, and they expe6t others to take care of their bu-
finefs, when they will not be at the trouble of minding
it themfelves, is to me inconceivable. Nor does the
detedion, from time to time, of the frauds of fuch peo-
ple, feem at all to deter our men of bufinefs from truft-
ing to them.

There is indeed nothing more difficult than to know
the characters of thofe we confide in. How fhould we
imagine we can know thofe of others, when we are fo
uncertain about our own? What man can fay of him-
fe]f, I never fhall be capable of fuch a vice or weak-
nefs ? And if not of hiraleif, much lefs of another. Who
would then needlefsly truft to another^ vv'hen he can
hardly be fure of himfelf ?

SECT. III.

Of Frugality and Economy. OfProjecls. OfBiverfions,

NEXT to diligence and affiduity in bufinefs, fru-
gality and economy are the moft necelTary for
him who would raife himfelf in the world by his own
induftry. Simple nature is contented with a little^ and
there is hardly any employment which, if purfued with
prudence and attention, will not yield an income fuffi-
cient for the necelTary ufes of life : as, on the other
band, no revenue is fo great as to be proof againft ex-
travagance.

OfPnideuce.) HUMAN NATURE. 45

travagance. Witnefs the emperor Caligidaf who in a
few years fpent the riches of the world, at lead of the
Roman world ; I mean, the immenfe treafures his ava-
ritious predeceffor Tiberius had been amalling for twen-
ty-two years, befides the current revenues of the em-
pire; and found himfeif reduced to ftraits from the molt
exorbitant riches. Every perfon*s experience confirms
this truth, That thofe pleafures of life which colt the
mod are the lead fatisfadory and contrariv/ife. The
noife of balls, plays, and mafquersides, is tirefome ; the
parade of gilt coaches, of powdered footmen, and of
ftate-vifits, is fulfome; while the converfation of a wife
and virtuous friend, the endearments of a faithful wife
and innocent children, charity to the indigent, which
none but a good economiit can bellow, the purfuit of
ufeful and ornamental knowledge, the ftudy of virtue
and religion, thefe are entertainments ever new and ever
delightful : And if a wife man may thus be fatisfied.
from himfeif; if the nobleft pleafures and trueft enjoy-
ments are only to be had in our own hearts and in our
own houfes, how great is the folly of mankind, who fly
from the genuine, the rational, the cheap, and eafily-at-
tainable enjoyments of life, in a mad purfuit after the
imaginary, expeniive, and tirefome vanities of fhew and
oftentation ! Were the enjoyments which pomp and
grandeur yield (fuppQiing them unimbittered with re-
fledions on their fatal confequences, which will ever
be crowding into the mind,) infinitely more exquifite
than thofe of virtue and fobriety, v.'hich is the very
contrary of the truth, a prudent man would take care,
in confideration of the fliortnefs of life, how he indulged
them to the negledl of the ferious bufinefs of life, or to
the ruin of his fortune. Non^ but a madman would
lavifn away his whole patrimony in one feafon, with
the profpedl of poverty and mifery for the remainder of
his days : For he would confider, that a life languiilied
out in wretchednefs, or in dependence, would im-
menfely overbalance the pleafure of refleding, that he
had fpent one year in hearing the fined mulic, in feeing
the polited company, in eating the rared food, and in
drinking the riched wines the world could aiTord : Nay,
-^ he

^6 THE DIGNITY OF (Book!.

he would forefee that the refledion upon pvail pleafures
and gaieties would onlj render his mifery lo much the
inore intolerable. There is not, indeed, a more deplo-
rable caie than that of a perfon, who, by his own folh^,
has reduced himfelf to beggary : For, befides the other
diftrefles he muft ftruggle with, he has the cruel flings
of his own reflections to torture him, and is deprived of
the poor confolation of the fyrapathy and compaffion of
his acquaintance.

Every perfon who happens by uny means whatever*
though wholly out of his own power either to forefee or
prevent, to fink in the world, may lay his account with
meeting no little contempt and ill-afage from the bulk
of his acquaintance, and even from tbofe for whom he
has in his profperity done the greateft kindnefles. But
when it is known that a man's misfortunes are owing
to his own extravagance, people have too good a pre-
tence for withholding their compaffion or affiftance,
and for treating him v/ith neglect and contempt. It
"will therefore be a young perfon's wifdom* before he
goes too far, to make fuch refledions as thefe : '* Shall
*' I lavilh away in vouthful pleafure and folly the pa-
*' trimony that muft fupport me for my whole life ?
** Shall I indulge myfelf in rioting and drunkennefs, till
*• I have not a morfel of bread? Shall I revel in plays,
** balls, and mufic-gardens, till I bring myfelf to a gaol?
** Shall I walle myfubftance in regaling a let of wretches,
*' who will turn their backs upon me whenever they
*' have undone me ? Shall I pafs my youth like a lord,
" and be a beggar in my old age ?"

There is nothing more unaccountable than the com-
mon pradice in our times among that part of the people
who ought to be the examples of frugality as well as of
induflry, the citizens of London ; I mean the ufual way
of fetting out in life. It feems, generally fpeaking, as
if our traders thought themfelves in duty bound to go
to the utraoft ftretch of expence which their circum-
llances will afford, and even beyond, the very firft year
of their fetting up. That a young fhop-keeper and his
new-married wife, whofe joint fortunes would not make
!ip live tboufand pounds, ihould begin with lilting in

llat§

OfPrudnKe.) HUMAN NATURK. Al

Hate to receive company, keeping footmen, carriages,
and country-houfes, and awkwardly mimicking the ex-
travagances of the other end of the town, before they
know how trade may turn out, or how numerous a fa-
mily of children they may have to provide for; whal
can be more prepoiterous ? As if the public had fo little
difcernment, as to conclude that people's circuir:ftance»
were always according to the Ihew ihey made. How
eafy is it for any man to increafe his expence, if he finds
his income increafe ? And how hard is it to be obliged,
after fetting out in a grand manner, to retrench and
lower the fails ? It is not indeed to be done in trade,
without affedling a perfon's credit, which accordingly
obliges many traders to go on in the exorbitant way
they firft fet out in, to their own ruin and that of others
who have been engaged with them. In fome countries,,
infolvency, where a good account of the caufes which
brought it on cannot be given, is puniflied with death.
If the law of England were as fevere, what the fate of
many of the bankrupt citizens oi London muil have been,
every one may judge.

The great confumption of private fortunes is owing
chiefly to thofe expences which are conftant, and run
on, day after day, the whole year round. .People do not
feem to attend fufficiently to the confequences of the
expence of one difh, or one bottle of wine more than
enough in their daily economy. Yet the faving of three
or four fliillings a-day will amount to lixty or eighty
pounds in a year; which fum faved up yearly for thirty
years, the ordinary time a man carries on bufinels, would
amount to near five thoufand pounds, reckoning inte-
reft ; and ftill more, if you fuppofe it laid out in an
advantageous trade.

If any young gentleman of fortune imagines the large-
nefs of his income fufficient to render frugality and eco-
nomy ufelefs, a little experience will (hew him to his
coft, that no error can be greater. The charge of main-
taining a number of fervants, v.^ho are to be fupported
not only in neceifaries, but in all the w afte and deftruc-
tion they pleafe to make; the expence of coachmen,
footmen, horfes and hounds, a tow^n-houfe and coun-
try-

48 THE DIGNITY OF (Book L

try-feat, is enormous. But if to thefe there be added

the charge of a miftrcfs, that alone will furmount all
the red ; and the expence of a (leward will exceed all the
others put together : For as none of the other depend-
ents upon a great man have it in their power to do
more than run away with a little of his caih, or the pro-
vifions of his houfe from time to time, they cannot ut-
terly ruin him without his own knowledge : But the
fteward, having the receiving and paying of all in his
own hands, may very eafily, in a lliort time, if his ac-
counts are not looked into, appropriate to himfelf the
bulk of the eftate, and ruin his mailer before he has
any fufpicion of his affairs being out of order.

It feems to me very unaccountable, that men of for-
tune fhould think itneceffary to go to theutmofl: ftretch
of their incomes, and generally beyond them; when they
mud find, that a crowd of fervants and dependents is
but a difturbance to happinefs, which requires peace and
tranquillity, and flies from noife and oftentation. Is it
neceiTkry for popularity ? By no means. Half the mo-
ney laid out for the fervice of the public, or in judicious
charities, would procure a gentleman the real efleem
and affedion of his neighbours ; whereas the greateft
expence laid out upon thofe blood-fuckers, which ge-
nerally feed upon the great, does but expofe him to
their contempt, who laugh in their fleeve to find they
can fo grofsly gull him out of his money.

The employing a number of working people in im-
proving barren grounds, in laying out plantations, in
raifing buildings for a continual incrcafe of tenants upon
a thriving eftate, with the acquifition of new inhabi-
tants, the encouragement of manufadlures, and providing
for the poor ; theie are the arts that will gain a country-
gentleman more popularity, than keeping open houfe the
whole year round.

Let me advife young people to be particularly cau-
tious of new fchemes or projeds. There is not one of
a hundred that ever fucceeds at all ; nor one of many
hundreds that bri.ngs their inventors any thing but dif-
appointment and ruin. The reafon is pretty plain. It
requires a great expence tQ fet any new fgheme on foot.

The

t)f Prudence.) IIUMAN NATURE, 49

The bulk of mankind are prejudiced againft novelties,
and confequently are apt to oppole thcin. The gMie-
rality of people are iikewife jealous of every fchemc that
may any way afTcd their intereil ; and many from pure
envy, take a pleafure in oppofing and depreciating ever;''
new propofal. The contriver himfclf is greatly at a
lofs, being obliged to try various methods to bring his
deficrns to bear, and to layout a certain exoence foraa
uncertain j>rofit. So that we obferve accordingly, who-
ever projects any thing new in fcience, in mechanics,
or in trade, feldom does more than open the way for
others to profit by his ingenuity.

What (hall be faid upon the fubjecl of pie a fa res and
<liverfions in an age, in which ail. ranks, fexes, and ages
run to excefs in this refped ? And yet to make the
araufements of life the buiincfs of life, is abfard in any
rational being who has ever heard of a judgment to
come, and who is not ablbkiLely certain (which I be-
lieve hardly any one will pretend) that he never fnali
be called to give an account of the ufe he has made of
bis time. But if there be any abfurdity greater than
another, it is, That a man of buiinefs flionld fet up foi'
a man of taile and plcalures : Yet we fee the public di-
verlions of this great city cro<tded and fiipported chiefly
by the citizens. We fee thofe whofe buiinefs is in town
outvying one another in the elegancy of their country-
houles ; plays, bails, operas, mAific-gardens, concerts,
reforted to by the ioweft mechanics— the confequences
of which extravagances are bankruptcies innumerable ;
— not to mention frauds, robberies, forgeries, and foi
forth. It is no eafy matter to fupport a family in the
molt frugal way; but when to the ordinary convenien-
ces of lite, the above extravagances are to be added,
there is no end of it ; and the covetoufnefs of a fpend-
thrift is incomparably m.ore mifchievous than that of a
mifer : The latter will, at worll, t)nly grind the face of
the poor, and take the advantap;e of all that are lefs
cunning than himfelf ; but the form.cr will not iiick at
forgery, robbery^ or murder.

At the fame time, that it is hfirdly pofTibie to fay too
mach againlt the inordinate purfuit of divcrfions, which

.E even

£o THE DIGNITY OF (Book L

even defeats its own end, becoming, through excefs, a
burden and fatigue, inftead of a relaxation ; after all, I
fay, that may be urged againft this rei^^ning folly of
our times, I know no juft reafon why a man of bufinefs
fliould deny himfelf the moderate ufe of fuch innocent
amuferaents as his fortune or leifure will allow ; his for-
tune, in a confiPicncy with fupporting his family, and
contributing to the relief of the indigent, and his leifure,-
in a confiftency with the thorough knowledge of the
llate of his own afl'airs, and doing offices of kindnefs to
thofe about him. Some of the mod innocent amufe-
ments I know, are reading, viz. hiftory, lives, geography,
und natural philofophy, with a very little choice poetry ;
the converfation of a few agreeable friends, and drawing,
\vhere there is a genius for it. To thefe may be added,
riding on horfeback once or twice in a week, where it
can be done conveniently.

Mufic is never fafely indulged, where there is too
great a defire to excel in it ; for that generally draws
people into an expence of time and money, above what
the accompliihment, carried to the greateit length, is
worth.

As for cards, and all other ways of gaming, they are
the ruin of rational converfation, the bane of fociety^
and the curfe of the nation.

S E C T. IV.

'Of Over-trading. Of Integrity prudentially conjidered.
Of Credulity. Oj prudent ConduEi in cafe of a reverfe
of Fortune. Of the different Characlers of Men j and
boiv to apply them.

THERE is one error in the condu6l of the indu-
ftrious paft of mankind, whofe effedis prove as
fatal to their fortunes as thofe of fome of the firll vices,
though it is generally the moil adive and the ableft
men who run into it : I mean, over-trading. Profufion
itfelf is not more dangerous ; nor does idlenefs bring
more people to ruin, than launching out into trade be-
yond their abilities. The exuberant credit given in
trade, though it is fometimes of advantage, efpecially
■ ' " to

Of Prudence.) HUMAN NATURE. p

people whofe capitals are fmall, is yet pertiaps upon the
whole more detrimental than a general diffidence would
be. For a young trader to take the utmoft credit he
can have, is only running the utmoft rifque he can run.
And if he would confider, that as others truft him to a
great extent, he muft lay his account with trufting thofe
he deals with to a great value likewife ; and that confe-
quently he muft run a great many hazards of his own
payments falling fliort, and that the failure or difap-
pointment of two or three confiderable fums at the fame
time, may difable him from making his payments regu-
larly, which is utter ruin to his credit; if, I lay, a
young trader were to confider in this manner the con-
fequence bf things, he would not think the offer of large
credit To much a fivour as a fnare ; efpecially if he
likewife reftecled, that whoever otlers him large credit,
and for long time, without fufficient fecurity, will think
he has a right to charge a very conliderable profit upon
the commodities he fells him ; and confequently the ad-
vantage he can gain by them, muft be too inconlider-
able to make up for the riHc he muft run. The tra-
der who gives and takes large credit, efpecially if he has
large concerns in foreign parts, and is not polTefled of a
very conliderable fortune, muft be liable to fuch ha-
zards, and fuch terror and anxiety, that I (honld think
a very moderate profit arifing from trading fafely, and
within a reafonable compafs, much the moft eligible. I
know but one fort of trade in which large credit might
be fafely taken, viz. vVhere one could quickly make fales
of large quantities of goods for ready money; and in
fuch a trade, to take credit when one might buy to
greater advantage for ready money, would be very
ybfurd.

There is no fubjecl which men of bufinefs ought to
have ottener in their view, than the precarioufnefs of hu-
man affairs. In order to the fuccefs of any fcheme, it
is necelTary that every material circumftance take place;
as, in order to the right going of a vvat<:h or clock, it ia
neceifary that every one of the wheels be in order. To
fucceed in trade, it is neceffary that a man be poifeffed
of a large capital; that he be well qualified (which

E 2 alone

Cz THE DIGNITY OF (Bookt

alone comprehends a great many particulars) •, that his
integrity be unialpcded ; that he have no enemies to
"blaft his cr'edit ; that foreign and home markets keep
nearly according to his expectations; thatthofe he deals
with, and credits to any great extent, be both as honefl:
dhd as fufBcient as he believes them to be; that his
funds never fail him when he depends on them ; and
that, in fnort, every tiling turn out to his expeclation.
But furely it muft require a very great degree of that
fanguine temper, fo common in youth to make a man
perfuade himfelf that there is no manner of hazard of
his finding himfelf deceived or difappointed in fomeone
among fo many particulars. Yet we commonly fee in-
flances of bankruptcies, Avhere a trader lliall have gone
to the extent of perhaps ten times the value of his ca-
pital ; and by means of large credit, and railing money
with one hand, to pay with the other, has fupported
himfelf upon the effecls of other people, till at length
fome one or other of his laft fhifts failing him, down he
finks with his own weight, and brings hundreds to vu'ui
with him.

Upon the head of over-trading, and haftening to be
rich, I cannot help making a remark on the condud:
of many traders of large capitals, who, for the fake of
adding to a heap, already too great^ monopolize the mar-
ket, or trade for a profit which they know dealers of
fmailer fortunes cannot pofHbly live by. If fuch men
really think, that their railing ihemfelves thus on the
ruin of others is jul^ifiable, and that riches g6t in this
manner are fairly gained, they muft either have ne-
gledled properly informing their eonfciences, or muft'
have liilied their remonflrances. ■'^^'' ' '

Whoever would thrive in trade, let him take care,
above all things, to keep up to ftrici: integrity. If a
trader is once known to be guih;^of taking exorbitant
profits, or other unfair advantages of thofe he deals
with, there is an end of his character : And unlefs a
man can get a fortune by one tranfadion, it is madnefs
in prudentials to hazard his whole reputation at once :
And even if he could, giving his ibul for an eftate would
be but a loUng trade. But vf this more hereafter.

When'

Of Prudence.) HUMAN NATURE. 53

When it happens that one is folicited to lend money,
or interpofe his credit for any perfon in difficulties, the
light way is, to make fure either thiit the fum furniflied
or engaged for, be fuch as he can lay his account with
Jofing, without any material detriment to his affairs, or
that lie have an unexceptionable fecurity in his hands.
The confequences of lending money, or being fecurity
for others, generally prove the lofs of both money and
friend : For people are commonly at the lad' pinch
when they come to borrowing, and it is not an incon-
iiderable iura that will keep them from linking : And
the demand of payment feldom fails to occahon dilgull:
between friends. The bed method 1 know for fupport-
ing a man of merit in diftrefs, is for a let of three or
.four, or more, according to the occafion, to conti ibute
xonjundly, fo that the lofs being divided, if it fnould
prove a lofs, may not prcve fatal to any one concerned.
And if in this, o,r any other prudent way, one can do a
fervice in a time of need to a perfon of merit, one ought
always to rejoice in the opportunity; and he will be
highly to blame who negleds it. But as there is infi-
nite craft and knavery among mankind, let me advife
young people to beware of the common weaknefs that
period of life is generally fubjed: to, I mean credulity. .
The m.oil open-hearted are the mod liable to be im-
pofed upon by the deligning ; though one would think
a man's knowing his own inten-lions to be fuicere and
honeft, fhould be no reafon for his concluding every one
he meets to be of the fame charader.

There is no certain method of avoiding the fnares of
the crafty : But it would be a good cuitom if men of
buiinefs made it their ufual pradice, in all their deal-
ings, where it is pradicable, to draw up in wri:ing a
minute or m.emorial of every tranfadion, fubfcribed by
both, with a claufe fignifying, that, in cafe of any dif-
ference, they fliould both agree to fubmit the aiattei: to
arbitration : For it is very common for a deiigning perfon,
in makiiig an agreement, to take no notice of the rea-
ionable and natural confequenc-es of an advantageous
conceffion ; but to put off* the perfon be wants to take
an advantage of, Vvith a general phrafe, as, IVeJhantfall

£ 3 • oiit^

54 THE DIGNITY OF (Book I

out ; / ajfurc you I mean you 'well ; / wori't ivro?)g you :
and fuch like: And when accounts come to be lettied,
and the party who thinks himielf aggrieved declares,

that he made the bargain altogether with the profpecSt
of having fnch and fuch advantages allowed him ; N'o,

fays the fliarper, I never told you I would : Though it
is the very fame to all intents and purpoies of deceiving,
as if he had exprefsly confented to it ; yet the unhappy
fufferer muft fit down with the lofs, becaufe he can
only fay he was deceived by infinuationSj and not by a
dired fraud within the reach of the law. One cannot
therefore be too exacl in making contrails ; nor is there
indeed any fafety in dealing with deceitful and ava-
ritious people, though one thinks he ufes the utmofl
precaution.

It will, I believe, generally be found of good ufe, if]
order to underftand the real fentiments of mankind, and
to difcover when they have any indired defign, to ob^
ferve carefully their looks. There is fomething in
knavery that will hardly bear the infpedion of a pierc-
ing eye: And you will generally obferve in a fliarper
an unileady and confuled look. Afid if a peribn
is perfuaded of the uncommon fagacity of one he is
to appear before, he will hardly be able to muiler up
enough of impudence and artifice to bear him through
without faltering. It will therefore be a good way to
try one whom you fuipefl ot a defign upon you, by fix-
ing your eyes upon his, and by bringing up a fuppofition
of your having to do with one whofe integrity you fuf-
pe^ed, and what you would do in fuch a cafe. If the
perfop you are talking with be really what you fufpect,

, he will hardly be capable of keeping his countenance;

S One ought always to fufped: men remarkably avari-
tious. Great love of m.oney is a great enemy to ho--
nefty. The aged are more dangerous than young peo-
ple. They are more defirous of gain, and know more
indired: ways of coming at it, and of outwitting others,
than the young. It will be your wifdom to be cau-
tious of all fuch; and of thofe, who in an affecled
manner bring in religion on all occafions, in feafon
and out of feafon ; of ail fmooth and fawning peo-
ple;-

OfPntrimcc.) HUMAN NATURE. 55

pie ; of thofe who are very talkative, and who, in
dealing with you, endeavour to draw otryonr attention
from the point in hand, by a number of incoherent re-
tiedions introduced at random, and of the extremely
fufpicious; for it is generally owing to a confcioufneis
of a defigning temper, that people are apt to fufpecl
others. If ever you hear a perfon boall of his having
got any exorbitant advantage in his dealings, you may,
generally fpeaking, conclude fuch a one not too rigo-
roufly honeft. It is feldom that a great advantage is to
be got, but there mult be great difadvantage on the
other lide. And whoever triumphs in his having got by
another's lofs, you may eafily judge of his character.

There is a fort of people in the world, of v^hom th^
young and unexperienced Itand much in need to be
warned. They are the fanguine promifers. They may
be divided into two forts. The firft are thofe, who,
from a foolilh'cullom of fawning upon all thofe they
come into company with, have learned a habit of pro-
mifing to do great kindnefies, which they have no
thought of performing. The other are a fort of warm
people, who, while they are iavilhing away their pro-
mifes, have really fome thoughts of doing what they
engage for. But afterwards, when the time of per-
formance comes, the fanguine fit being gone otF, the
trouble or expence appears in another light ; the pro-
mifer cools, and the expedant is bubbled, and perhaps
greatly injured by the difappointmento

When it fo happens, as it will often unavoidably, in
fpite of the greatell wifdom, and the flrictell integrity
of conduct, that a man of buiinefs has reaion to think
he cannot long iland it, but muft make a Hop of pay-
ments, it will be his wifdom to call together his credi-%
tors, to let them know the (iate of his atfairs before they
come to the worft ; and gain, by an honeil and l^irii far- '
render of all, that forbearance and favour, which are a!r
ways readily granted on fuch occalions. The longer a
bad atTair of that kind goes on, it grows the worfe ; the
conftant expence of living diminilhes the funds ; the
accounts btcome the more involved, and more and more
bad debts fink the value of the unfortunate man's ellate.

E 4 Nor

5^ THE DIGNITY OF (Book I.

Nor is fiich a misfortune lb extvemeiy formidable, where
a trader can make it appear, that neither grofs raifma-
nagement, nor indirecl conduft have occaiioned it. On
the contrary, it has often happened, that a trader has,
by fliewing a lingular degree of honefty and difintcrefl-
ednefs on lltch an occalion, fo won the compaffion and
efteem of his creditors, that they have not only allowed
him time to make up his affairs, but have even given
him fuch encouragement, and done him fuch kindnefies,
as have enabled him to raile himielfj by his induPiry, to
circumftances he was not likely ever to have arrived at.
If a trader wilt flounder on fiom misfortune to misfor-
tune, in hopes of getting clear by fome lucky hit, he
iTJufi: be content to take the confequences; but prudence
will direifl to build no expedations on any fcheme, for
the fuccefs of which one has not many different pioba-.
bilities, in cafe of the failure of one or two. ' '

In cafe of ban'.ruptcy, or otherwife, when an unfor-
tunate trader, through the lenity of his creditors, is dif-
charged, on giving up his effeds, and paying as far
as they will go, there is not the leaft pretence for
queitioning, whether he is obliged to make up the de-
ficiency, if ever it fhould be in his power. If every
man is in juftice obliged to make fail payment of all he
owes, there is no doubt but in this cafe there is the
fame obligation, or rather indeed a (Ironger ; becaufe
the creditors have quitted part of what they had a le-
gal claim to, and have thereby laid him under an
obligation to do them juftice, if ever it fhould be in his
power.

The fuccefs of bufinefs being fo extremely precarious,
it is a very confiderable part of prudence to take care
4^"what fort of people one is concerned with. One would
not choofe to take credit of an av^atitious and cruel man,
left it fiKudd happen, by an unlucky run of trade, that
one's aftairs fliould go into confuhon, and one ftiould
fall under the power of fuch a perfon ; becaufe one
could expect nothing from fuch a creditor butthemoft
rigorous treatment the law would allow.

The knovv'Iedge of human nature, the connexion be-
tween men's general characters and their rcfpedlive be-
havior r„

Of Prudence.) HUMAN NATURE. 57

haviour, and the prudence of ufing mankind according
to their dilpofitions and circumflances, (o as to gain
one's laudable deligns by them, is a very important part
of -condufl:.

A mifer, for example, is by no means a proper perfon
. to apply to for a lavour that will coil him any thing.
But if he be a man of any principle, he will make an
excellent partner in trade, or arbitrator in a difpute
about property : For he will condefcend to little things,
and ftickle for trities, which a generous man would
fcorn.

A paffionate man will fly into a rage at a trifling af-
front ; but he will, generally fpeaking, foon forget the
diibbiigation, and will be glad to do any fervice in his
power to make it up with you. It is not therefore by
far fo dangerous to difobiige fuch a one, as the gloomy,
fullen mortal, who hardly ieems difpieafed, and yet will
wait feven years for an opportunity of doing you a mif-
chief. Again, a cool flow man is, generally fpeaking,
the fitted to advife with ; but for defpatch of buiincis,
make ufe of the warm, fanguine temper.

An old man will generally give you the bed advice;
but the young is the fittell for bu filing for your intereft.
There are fome men of no character at all ; but take a
Dew tindure from the laft company they were in. It is
not fafe \o have any thing to do with fuch.

Some men are wholly ruled by their wives, and molt
men a good deal influenced by them ; as in matters of
the economy and decorum of life it is tit they fbould. It
will therefore be prudent, generally f]:)eaking, to ac-
commodate one's fchemes to the humour of both par-
ties, when one is to enter into important concerns with,
a married man.

It is in vain to look for any thing very valuable in the
mind of a covetous man. Avarice is generally the vice
of abjedl fpirits ; as extravagance often, not always, of
generous minds. Men, who have a great talent at get-
ting of money, mod: commonly have no other ; and you
may for the moft part take it for granted, that the man,
who has raifed exorbitant wealth from nothing, has been

too

^ THE DIGNITY OF (Book T,

too much engaged in the purfuit of riches, to mind his
own improvement, or any thing befides money.

A bully is generally a coward. When therefore one,
happens unluckily to have to do with fuch a one, the heft
7A'ay is to make up to hira boldly, and anfwer him with
firmnefs ; if you (bcw the lealt fign of fubmiffion, he
%viil take the advantage of it to uie you jlj.

A boafter is to be fufpeded in all he fays^ Such men
have a natural infirmity, which makes them forget what
they are about, and run into a thoufand extravagances,
which have no connedion with truth. Their aiTertioi^^^
their profeffions,of friendlhip, their promifes, and their
tLreatenings, go for nothing with men of underl^anding
and knowledge of the world. They are by no means
to be trufted with a fecret. If they do not difcover it
from vanity, they will through levity. There is the
fame danger in truUing the man who loves his bottle,
and is often difojdeied with liquor.

A meek-tempered man is not the proper perfon to fo-
licit bufin^efs for you : his modefty will be eafily con-
founded. Nor is the man of pafilon, nor the talkative
man : the firft will be apt to be put put of temper, and
the other to forget himfelf, and blunder out fomewhat
that may be to the prejudice of the ncgociation. The
fittell cha^ader to be concerned with, is that in which
are united an inviolable integrity, founded upon rational
principles of virtue and religion, a cool but daring tem-
per, a friendly heart, a ready hand, long experience^
and exteniive knowledge of the world, with a folid re-
putation of many years ftanding, and eafy circum=^
/lances.

A man's ruling paflion is the key by which you may
let yourfelf into his charader, ^nd may pretty nearly^
guefs at his future conduct, if he be not a wi^ or a fool ;
for they ad chiefly from caprice. There are likewife
connedions between the different parts of men's charac-
ters, which it will be ufeful for you to ftudy. If you
find a man to be cowardly, for example, you may fuf-
ped him to be cruel, deceitful, and fordid. If you
know another to be hafty and paffionate, you may ge?

neraily

Oj Prudence.) HUMAN NATURE. 59

nerally tal<e it for granted, that he is open and artlefs ;
and ib on. But the(e rules admit of exceptions.

There are fix Ibrts of people, at whofe hands you
need not expect much kindnefs. The fordid and nar-
row-minded, think of nobody but their noble felves.
The lazy, will not take the trouble to ferve you. The
bufy, have not time to think of you. The over-grown
rich man, is above minding any one who needs his aHift-
ance. The poor and unhappy, has neither fpirit nor
ability. The good-natured fool, however willing, is not
capable of lerving you.

In negociating, there are a number of circumflances
to be confidered, the neglect of any of which may de-
feat your whole fcheme. Firft, the fex. Women, ge-
. nerally fpeaking, are naturally diffident and timorous ;
not admirers of plain undifguifed truth; apt to be
fliocked at the leaft defect of delicacy in the addrefs
of thofe who approach them ; fond of new Ichemes ; if
frugal, apt tp deviate into fordid narrownefs ; almod
univerfaily given to fliew and finery ; eafily influenced
by inconfideralile motives, if fuitable to their humour ;
and not to be convinced of the propriety of your propo-
fal, fo much by folid reafoning, as by lome witty or
liFeJy manner of offering it ; once difplealed and always
cold ; if wicked enough to be revengeful, will Hick at
nothing to accomplifli it. But this laft is an uncommon
ch^rader.

The age of the perfon you are to deal with is alfo ta
be confidered. Young people are ealily drawn into any
fcheme, merely for its being new, efpecially if any cir-
cumilance in it fuits their vanity or love of pleafure.
They are as ealily put out of conceit with a propofal
by the next perion they converfe with. They are not
good counfellors : but are very fit for adion, where you
prefcribe them a track, from which they know they are
not to vary, which ought always to be done. For youth
is generally precipitate and though tlefs. Old age, on
the contrary, is (low, but fure ; cautious, generally, to
a degree of fufpicioufnefs ; averie to new fchemes and
ways of life ;■■ generally inclining toward covetoufnefs ;
fitter to confLiit with, than to act for you \ not to be

won

fSo THE DIGNITY OF (Book I,

won by fair fpeeches, or convinced by long rcafonings;
tenacious of old opinions, curtoms, and formalities ; apt
to be dilobliged with thofe, efpecially younger people,
V. ho pretend to queflion their judgment ; fond of de-
ference, and of being liftened to. Young people in
their anger mean lefs than they fliy ; '.old people more.
You may make it up with moit young men j old people
are generally flow in forgiving. '

I'he proper time of addrciiing a perfcn, upon an
affair of any confequence, is to be carefully confidered.
Wait on a courtier, when he, or any friend, whole in-
tereil he efpoufes, is candidate for fome place or prefer-
ment. He will not then venture to give you a flat de-
nial (however he may gull you with promifes], for fear
you Ihould have it in your power to traverfe his defign.
Or when he has jufl: had fuccefs in fome of his fchemes;
for, being then in good humour, he may give you a
more favourable reception. Do bulinefs with a phieg-
snatic, flow man, after he has drank his bottle ; for then
his heart is open. Treat with a gay man in the morj^-n
|ng ; fcr then, if ever, his head is clear,

SECT, V.

Of the Regard due to the Opinion of others. Of
Quarrels.

THERE is a weaknefs very common among the be^
fort of people, which is very prejudicial, to wit ;
letting their happinefs, depend too much upon the opi-
nion of others. It is certain there is nothing more con-
temptible than the good or bad opinion of the multi-
tude. Other people lie under fuch difadvantages for
coming at our true charaders, and are fo often mifled
by prejudice for or againft us, that it is of very little
confequence whether they approve our condud, if our
ovv'n confcience condemns us, or whether they find
fault, if we are fure we acled fiom honell motives,
and with a view to worthy ends. But indeed, if it
were worth while to endeavour to pleafe mankind, it is
naturally impradicable ; for the moil: part are fo much
governed hy fancy, that what will win their hearts to-
day

OfFrudence.) HUMAN NATURE. 5s

day, will difguft them to-morrow ; nnd the ininioura
and prejudices, which rule them, are fo various, and fo
oppofite, that what will pleafe one feet or party, will
thoroughly diffatisfy the contrary.

A wife man, v/hen he hears of reflections made upon
him, will confider if they are juft or not. If they are,
he will correcH: the faults takeh notice of publicly by
an enemy, as carefully as if they had been hinted to
him in private by a friend. He, who has in himfelf
wherewith to correal his errors, has no reafon to be
iineafy at finding them out ; but the contrary.

When one has had information of his being ill nfed
by another behind his back, it is firft of ail necelTary
to know with the utmoft certainty, the exact truth of
what was faid, and the manner and probable delign of
the fpeaker. Otherwife the confequence may be, that,
after you have exprefTed your r.?fentment, you may find
the whole was falfe, or not worth your notice, which
laft is general!}^ the cafe. And then you are obliged
to own you went too far, fo that the other then thinks
himfelf the ofiended perfon. And very few of man-
kind know what it is fincerely and from the heart to
forgive, even after the moil abje6l fubmilTion.

He who fets up for forgiving all injuries, will have
nothing elfe to do. He who appears to be weak, will
be ofiea impofed on. And he vrho pretends to extra-:
ordinary fhrewdnefs. invites deceivers to try their talent
upon him. Therefore a little fpirit, as well as much
fagacity, is necefFary, to be upon even terms with the
World,

If "you can bring yourfelf either not to liften to flan-
ders againf^ yourlelf ; not to believe that they were
uttered ; to perfuade yourfelf that the perfon who
uttered them, was out of humour at the time, or was
drunk, or that he did not fo much mean to prejudice
you, as to divert the company ; that he was impofed
upon with refpedl to your charader ; or that he is to
be pitied and forgiven ; if you can bring yourfelf to
any of thefe, you may make yourfelf eafy, and rife
above fcandal and malice. And if you flionld make a
matter of law, or of life and death, of every idle fur-

mifb

62 'tllE DIGNITY OF (Bobk t:

raife againfl: you, you will not be a whit the more fecure
from fcandal ; but the contrary. Nothing will fo
efFet^ually keep you under cover from the ftrife of
tongues, as a peaceable difpoiition, loving retirement
and obtcurity, and averfe to meddling with the affairs
of others.

It is very difficult to interfere in other people's quar-
rels or concerns of any kind, without fuffering from it
one way, or other. The wifeft men are always thei
molf cautious of fuch interpolitions; well knowing how
little good is to be done, and what a rifk one runs.
Kven when advice is aiked, it is very often without any
intention of following it. And the only contequence
of giving one's fentiments freely, is difobliging.

Tiie proper temper of mind for accommodating a dif-
ference, if one has any regard either to prudence or
humanity, is by no means a fpiteful, a revengeful, or a
four humour. For fuch a behaviour will only widen
the breach, and inflame the quarrel. At the fame timcj
it will not be prudent to appear difpofed to put up
with any terms, or drop the affair in difpute at any rate,
though that is often the bed that is to be done.

When one has to do with a bad man, he may think
himfelf well off, if he fuffers but a little by him, -and be
thankful that he has got clear of him. For fuch a one
will go lengths againll a confcientious perfon, which he
dares not to go in his own defence.

It is vain to think of doing any thing by letters
toward clearing up a point in difpute. One hour's con-
verfation will do more than twenty letters. They are
ticklifli weapons, and require to be handled with the
greatefl: caution.

On the prefent head of differences and quarrels, it
inay not be amifs juit to touch upon the fubiecl of
duels, ari fmg from a falfe notion of the point of honour.
True honour does not coniift in a wafpifh temper or a
difpoiition to make a matter of bloodlhed of every trifle;
but in an invincible attachment to truth and virtue, in
fpite of fear, lliame, or death irfelf.- And if it be bettes:
to flatter a fool, than light him ; if it be wifdom, of two
evils to choofe the leaft -, aod if the conlideration of the

atrocious

OfPrndence.) I-HJIMA.N NATURlT. C^

atrocious wickednefs of throwing away life, and rufii-
ing into the prefence of our Ahuighty Judge in the
very adt of infulting him, without opportunity for re-
pentance, had its due weight with people, one would
think they would contrive any way of fettling difputes,
rather than with the fvvord. If a perfon has committed
a flight injury againlt me, where lies the prudence, or
the common fenfe, of giving him an opportunity of in-
juring me ftill worfe ; 1 mean by taking my lite ?

I greatly approve the condudt of an Engli/b officer in
Tlanders, whole example may ferve as an univerfal mo-
del. That gentleman, having received a challenge
from another, refufed to be the caufe of the fhedding of
either his own, or another' s blood, cold. The challen-
ger polled him for a coward ; he polled the other for a liar.
The challenger threatened to cane him. He told him, he
wouldllandonhisown defence. The challenger attacked
him. He received him with a blow of a cudgel on the
head, which laid him fpruwling. He recovered, drew,
and made an ill-direcled pafs at the pacific gentleman,
who received him on the point of his fword ; which
ended the quarrel. The gentleman's courage being
well known, and the whole attair being public, it was
brought in manllaughter.

SECT. VI,

Of Marriage.

IT is one of the greateft unhappineiTes of our times
that matrimony is fo much difcountenanced ; That
in London, and in other great cities, fo many never
marry at all, and that the greateit part have got into
the unhappy and unnatural way of wafting the bed
years of their lives in purfuit of a giddy round of vain
amufements and criminal pleafures (if any- thing crimi-
nal can be called a pleafure); looking upon the married
(late as the end of ail the happinefs of life, whereas it is
in truth, when entered into with prudence, only the be-
ginning. How' do we accordingly fee our youth go on
to thirty or forty years of age, without ever thinking of
fettling in life, as becomes Chriftians and members of
fociety, till at lair, being fated and cloyed with lawlefs

64 THE DIGNiTY or (Book!,

love, avarice drives them to feek the alliance of a wealthy
family, or dotage pius them upon mifapplying that
facred inPtitiuion to the moil fordid purpofes.

The advantage of early marriage, both to the com-
munity and to particulars, and the mifchiefs which
might thereby be prevented, are not to be exprefled.
It is therefore my advice to all my young readers, i hat.
they enter into the marriage-ftate as ibon as they find
therafelves fettled in a likely way of fupporting a fa-
mily. And I can proraife them, upon the general ex-'
perience of all prudent and good-natured men, that, if
they make a judicious choice, the only thing they vjiW
have occaiion to repent of, will be, that they did not
enter into that date fooner ; and that they will find it as
much beyond the happiell fingle life, as eafe and afflu-
ence are beyond the narroweft circumftances. Indeed,
what can be conceived more perfedl, in an imperfect
Rate, than an infeparable union of interefts between
two perfons, Vt?ho love one another with fmcerity and
tendernefs ; who mutually defire to oblige one another;
and who can with the utmoft freedom unbofora to ore
another all their joys and all their griefs, whereby the
one may be doubled and the other divided ? If friend-
fnip hr»3 afforded matter for fj many commendations,'
v.'orked up vi'-ith innumerable figures of rhetoric, whur.
may not be faid of that mod perfedt of all friendfnipp,
which fubfifts between married perfons?

i do not deny, that there are women, whofe rsatural
tempers are fo unhappy, that it is not eafy to live with"
them ; nor that the ladies of our times give themfeives.
up too generally to an idle and expenlive manner of
life, to the great detriment of oeconomy, and the vexa-
tion of prudent mafters of families : but it muft be owned,
at the fame time, that the greated number of unhappy
hufbands have themfeives chiefly to thank for whaf
they fuffer. If a man will be fo weak, as, for the fake
of either beauty or fortune, to run the defperate hazard
of taking to his bofom a fury, or an idiot ; or if he will
fuffer a woman, who m.ight, by gentle and prudent
ways, be reclaimed from her follies, to run on to ruin,
v/ithout having the fpirit to Vi-arn her of the confequen-

ces;

OfPrudence.) HUMAN NATURE. 6^

ces ; or if, inilead of endeavouring^, by the humane
methods of remonib'ance and perlualion, joined Avitli
the endearments of conjugal afre^iion, which a woman
muft; be a mcnfter to leiid ; 1 fay, if inftead of endea-
vouring by mild and affectionate methods to fliew her
the error and bad confequences of her manner of life, a
man will refolve to carry things with a high hand, and
to ufe a woman of natural ienfc, birth, and fortune,
every way equal to himfelf, as a Have, or a fool, it is no
vs^onder that his remonilances are ineffectual, and that
domeftic peace is interrupted, and oeconomy fubverted.

It is not the mod exquilite beauty, the moil fprightly
wit, or the largeft fortune, nor all three together, nor
an hundred other accomplifliments, if fuch there were,
that will make a man happy in a partner for life, who
is not endowed with tho two principal accomplifhments
of good-fenfe and good-nature. If a woman has not
common fenfe, fiie can be in no refpect a fit companion.
for a reafonable man. On the contrary, the whole be-
haviour of a fool muft be difgufting and tirefom.e to
every one, that knows her, efpecially to a hufl^and,
who is obliged to be more in her company than any
one elfe, who mutl therefore fee more of her folly than
any one elie, and muft fuffer more from the fliam.e of
it, as being more nearly connected with her than any
other perfon. If a w^oman has not fome fmall [bare of
fenfe, what means can a hufband ufe lo fct her right in
any error of condudl, into many of v.'hich Ilie will na-
turally run ? Not reafon, or argument : for a fool is
proof againft that. And if {lie has not a little good-
nature ; to attempt to advife her^ will be only arguing
with a tempelf, or rouling a fury.

If, between the two married perfons, there be upon
the whole enough for a com.fortable lubliftence accord-
ing to their ilation and temper of mind, it fignifies very
little whether it comes by one iide, or the other, or both.
Nothing is more abiurd, than that it (hoaid feem of
fuch importance in the judgment of many people, that
a gentleman make a match luitable to himfelf, as tliey
often very improperly call it ; by which they mean,
that he is ia duty bound to hnd out a ladv noffeff^d of

IT ^ a

66 THE DIGNITY OF (Boot t

a fortune equal to his own, though what he has already
may be more than fuHicient for fupportingthe rank he is
born in. The confequences of this mercenary way of
proceeding, are only the accumulating more and
more materials for luxury, vanity, and oftentation, the
perveriion of the inftitution of marriage, which was
for the mutual fupport and comfort of the parties, into
a mere affair of bargain and fale ; the alienating, or
cooling the afFed:ions of the parties for one another, by
fliewing each of them, that the union was not entered
into by the other on account of any perfonal regard?;^
but from mercenary motives only ; and the feparation,
infiead of the union of interefts. It is no wonder, that
fuch marriages prove unhappy ; and that each fliould
look upon the other as a clog annexed to the fortune,
which was the principal objed each aimed at, and fiiould
therefore mutually wifu one another well oat of the way.

1 do not here mean to infinuate, that every woman
of fortune mull; df courfe be good for nothing. Bat
thkt a man in afHuent circumftances is much to blame,
^vho, for the fake of adding to an heap, already too large,
enters into an engagement, to which inclination does
not lead him, and deprives himfelf of an opportunity of
gaining and fixing the affedions of a virtuous and amia-
ble perfon, raifed by him to a rank above her expecta-
tions, and thereby infpired, if Ihe is not wholly void af
goodnei's, with fuch a fenfe of gratitude to her bene-
factor, as muil influence ail her adions.

On the other hand, nothing is more dreadful than
the profped thofe people have, who from romantic
love run precipitately into an engagement, that muft
hold for life, without confidering or providing for the
confequences. Two young perfons, who hurry into
marriage, without a reafonable profped of an income
to fupport them and their family, are in a condition as
wretched, as any I know of, where a guilty confcience
is out of the queilion. Let a man confider a little,
when he views the objed of his paffion, to whom he
longs to be united by a iacred and indiflbluble bond,
how he will bear to fee thofe eyes, every glance of
which m^ikcs his heart bound Witn joy, drowned in

tears^

Of PriHence.) HUMAN NATURE. eY

tears, at the thought of mifery and poverty com!bg upon
her; how he will bear to fee that face, whufe fmiie re-
joices his foul, grown pale and haggard through anguifh
of mind ; or how he will bear to think that the off-
fpring, Ihe is going to bring forth, is to be born to
beggary and mifery. If young people confidered ma-
turely the fearful confequences of marriage, where
there is no profpedl of a proper provifion, and where
the anguifh of poverty will be the more intolerable, the
more fincere their affedions are ; they would not run
headlong, as we often fee them, into mifery irretrievable.

It may often happen, that the family and connexions
with which a woman is engaged, may alone be of more
advantage to a man than a fortune ; as on the other
hand, it may happen, that a woman of fortune, may be
fo given to expence, or may bring v,'ith her fuch a tribe
of poor relations, as thrice the income of her fortune
j would not be fufficient to maintain. In either ot thefe
cafes, a man's prudence is to diredt him to make that
choice which will be the bell upon the whole.

It is a fatal error in the conduft of many young peo-
ple in the lower ranks of life, to make choice of young
women, who have been brought up in indolence and
=\iiety, and are not poffefTed of fortunes fuitable the man-
lier of life they have been aecullomed to. The proba-
ble confequence of fuch matches is great and remedilefs
mifery. For fuch women, having nerer been praclifed
in the oeconomy of families, are incapable of applying
themfelves with that attention and affiduity* much lefs
condefcenlion, to the meaner parts of houfehold affairs^
which is abfolutely neceliary, where the income is but
moderate. If a young trader's gains are but fmal], and
his helpf-raate neither brings in any thing to the com~
nion iiock, nor knows hovv' to make the moll of a little,
;nd at the fame time there is a profpect of a numerous
tamily of children coming on, with the cafuaiities of
icknefs, a decay of trade, and fo forth, the man, who
hnds himfeif involved in fuch a fcene of troublts, may
jLiUly be looked upon, as among the molt v.retched of
fiiortals.

F 2 Thofe

€8 THE DIGNITY OF (Boot t

Thofe marriages, in fhort, are likely to be crowned
with all the happinefs this (late admits of, where a due
regard is had to the qualities of the mind, to perfonal
endowments, as an agreeable appearance, and a fuitabie
age, and to prudential conficierations ; and where either
the one or the other is neglcded, milery is the confe-
quence to be looked for.

There is no care or diiigence too much to ufe, nor
any inquiry too curious to be made, before one engages
for life. In an unhappy marriage, every little occur-
rence, every trifling c ire urn (lance, calls to remembrance
the wretchednefs of the ilate, and the happinefs one has
miffed by makhig an injudicious choice ; as, on the con-
trary, in an happy union, no accident is too trifling ta
pafs without furnidiing fomevvhat to give pleafure or
entertainment, which muff be heightened by being mu-
tual. Let young people, therefore, be advifed, above
ail things to be careful what choice they make. And
that they may be cffedually divefted of all prejudices,
and attachments in favour of any perfbn, whofe outward-
appearance, fortune, birth, or other circumftance^ fe-
parate from the endovt'ments of the mind, may be apt
to miflead them, let them confider the eharader of the'
objecl, abitraclly from the glare of beauty, or the luftre
of fortune, and then be true to themfelves, and act the
part which the judicious and impartial approve of.

Let a young gentleman obferve, before he allows his
affeclions to fix upon a particular objed, what figure
and charader (he bears in the world ; whether others
admire her, as well as himfelf ; efpecially, whether the
cool and judicious, and elderly people approve her cha-

xader, conduct, and all circumllances, as well as the
young, the thoughtlefs, and paflionate. The bloom of
beauty will foon wither; the glitter of riches, and the
farce of grandeur, will quickly become infipid ; nor
■will any thing earthly giv^e peace to the wretch wha
has taken a ferpent into his bofom, whofe fling he feels
every moment in his heart.

During the time of courtfiiip, though a m.an mull
lefolve to put on a fmooth and engaging behaviour,,
there is no neceility, nor is it expeded by the reafona-

bi3

Of Prudence.) HUMAN NATURE. 6^

ble part of womankind, that the dignity of the nobler
fex fhoLild be laid afiJe, and the lover debafe himfelf
from a man of fpiiit, to a flave or a fycophant. Oa
the contrary, it is abfoluteiy neceflary, if people are re-
folved to confult the happinefs of the marriage-ftate, to
behave to one another in courtfliip, in fuch a manner
that neither may have reafon to reproach the other with.
having aded a deceitful and unworthy part. For, if
mutual love and Ctleern be the very cement of matrimo-
nial happinefs, and if it be impoffible to love and elleern.
a perfon, who has deceived and impofed upon one, how
cautious ought both parties to be, before entering into
fo clofe an union, of doing what may tend to leffeii
their mutual love and efteem for one another ?

Nor is there lefs prudence requiiite for prefervingthe
happinefs of the marriage-ftate, than for eftabiilliing i£
at firft. When it happens, as it will unavoidably at
times, that the hufband, or wife, is a little out of hu-
mour, it will be highly imprudent for the other to infift
upon reafoning the matter out, or deciding the point in
qucftion, at that time. The difpute ought to be let
alone, at leaft till fome time afterwards, or, if poffible,
dropped entirely. It may even be proper often to give
up a point, and agree, (contrary to one's own judgment)
to what is advanced by the other ; which vvili fheWj
that one does not oppofe from mere perverfenefs ; but
on good grounds.

Again, if one happens to be in a thoughtful, or feri«»
ous mood, it mad be very injudicious in the other to
put on a very gay behaviour ; and contrariwife. Mar-
ried people ought to think nothing trifling, or of fmall
•confequence, that may pleafe or difgutl one another.
They ought to watch one another's looks ; to (ludy one
another's tempers ; to fly to oblige one another ; and
to be afraid of the blowing of a feather, if it has the
leaft chance to difpleafe. For, while the hufband con-
fuits his wife's fatisfadion, he is ftudying to promote
his own happinefs, and fo of the wife. Cleanlinefs,
drefs, complaifance ; every little piece of obfequioufneis
and tendernefs ; confulting one another upon every
trifle, however obvious ; commendations of one ano-

F 3 ther'?

^o THE DIGNITY OF (Book I.

therms judgment or tafte, if exprefled with addrcfs, and
without the appearance of flattery ; yielding every
point, if poffible, before there be time to difpute it ;
thefe are the arts by which love is kept alive for life.

Too great, and too conllant fondnefs and indulgence
will fometimes be found to lelTen atfeclion, as it may
make the fmaileft occafional remifliun, or change of be-
haviour, be conftrued into coldjiefs. Even the conftant
prefence 6i married perfons together, where there is nq
opportunity of longing for the light of on£ another,
may occalion indifference. So delicate is the paffion oi'
lovCf and fo ealily cooled I

SECT. VII.

Of the Management of Children,

CHILDREN being the ufual confequence of mar-^
riage, it h natural in this place to fay foraething
on the conduct that is neceffary for bring them up tQ
maturity, and fettling them in the world.

It is certain, that wha<t very ilrongly affecls the mo-
thery will like wife often produce amazing elfeds both
upon the body and the mind of the infant in her womb.
If therefore a man does not choofe to have a monfter,
an idiot, or a fury born to him, he ought to take the
utmoft care, that his pregnant wife be kept as much as
poffible from the fight of uncouth objects, and from
whatever may terrify her, or rufile her temper. Indeed
the diftrefs a weak woman unc^ergoes in that condition
is fuch, that none but a favage could find in his heart
to heighten it by ill iffage.

The child being brought into the world, the care of
its health lies wholly upon the mother. And that mo-
ther, who, according to the prefcnt polite cuftom, more
barbarous than any that prcvtuls among the brutes,
turns her own offspring over to the care of a mercenary
liurfe, on any pretence but abfolute neceffity, ought
not to be furorifed, if her child grows up with a dif-
eafed conftitution, or a depraved difpofition, theefteds
of fucking the bread of an unhealthy or ill-tempered
wom^n f or if its tender limbs be diflorted, its facuiticis

flupiiied^

<:)fPfttdence.) HUMAN NATURE. 7^

liupiiied, or its days fliortened by gin, opium, or God-
frey's Cordial^.

Wiioevcr would h?.ve healthy and hardy children,
muft not oniy live temperately themielves, but mufl:
talje care, that their children, efpecially in their infancy,
be kept from all manner of grofs lood, as meat and
fauces, and be allowed to indulge very fparingly in
fweat-meats, but by no means to touch ilrong liquors.
With every bit of the one, or fip of the other, an infant
fwaliows the feeds of a variety of fpecics of difeafe?.
Por it being impofTible that the fiomach qf a child
fliould be (Irong enough to digeft what thofe cf growa
.people cannot, without prejudice to their confiitutions,
and ihortening of their davs, it \s, plain, that fuch fub-
itances mufi turn to crudities, which mull mix wirk
and corrupt the whole mafs of blood. If a child is
never ufed to indulgence in his refpecf, he .will {\a^qx no-
thing from the refufal of what is not fit for him. For
he will be jufi: what he is made by habit and cuftom.

From the time a child begins to fpeak, to four or live
years of age, is the proper period ' for breaking and^
forming his temper. If that important work is not done
within this time, it is, in moft children, not to be done
at all. For the mind quickly acquires a degree of ob-
flinacy and untradablenefs, that is not to be conquered
by any methods which tender parents can bring them-
feives to ufe. And habits once rooted, are not to be
eradicated but by very violent means.

Of all the follies, which fliew themielves in innume-
rable different ways, in the condudl ot our weak and
(hoit-lighted fpecies, there is none that is more general,
that goes more extravagant lengths, or proves more
fatal, than that which appears in the partiality of fond
parents for their children. To love our offspring with
the utmoil tendernefs, to labour, to wilh, and to pray
for their real good,' is, no doubt, our indiipenlable duty.
But to fhut our eyes againft their faults, or to refolve not
to corred: them for fear of giving a little pain ; to effe-
^linate and enervate their fpirits by fondling them ; to

F 4 grant

* A common cuftom with indiiurioiis nuiTes, to quiet the children corn-,
pitted tC; their care, that they may in the mean timegoon with other buiiiiefs.

-72 THE DIGNITY O? (Beck T

grantto their importunity what we ought on all accounts
to refute ; to hurt their conftitutions by indulging them,
in what is improper for them ; to neglect the cultiva-
tion of their minds with ufcful knowledge, through
fear of overburdening their faculties ; and above all,
to be fo weak as to let them know our weaknefs ; if
there he any infirmity beyond this, it mull be fomewhat
I have never heard of.

Ey that time people come to be parents, it is to be
expecled they fliould be pail the folly of youth, the
ufual excufe for the next greateft weaknefs of human
nature, I mean romantic love. But we fee every day
inftances to the 'contrary ; parents indulging their chil-
dren in every v»'rong tendency, and even delighted with
that very obiiinacy, and thofe very follies, which they
cannot but think, muft one day make both them and
their children unhappy; allowing themfelves to be over-
come by their felicitations, to grant them what they
know muil prove hurtful to them; and withholding
from them, at their deiire, what they know is their
greateft good. •

A proof of the mifchiefs arifing from fondnefs for chiI->
dren, is, That we find by experience, the fools in a
great family are generally the eldelt and youngeft, whofe
fate is commonly to be moil doted on. Thofe in the
middle, who pafs negleded, are commonly found to
turn out bcit in life. Natural fons, foundlings, and
out-cafts, often make their way better in the world, by
their own induftry, vvith little or no education, than
thofe W'ho ha,ve been brought up in effeminacy and ex-
travagance, and with expedations of a fortune; whole
education is by thofe means in a great meafure defeated.

If you obferve your child given to falfehood, one of
the worft tendencies that can difcover itfelf in a young
mind (as implying a kind of natural bafenefs of Ipirit),
the point in view muft be, to endeavour to raife in him
fuch a lenfe of honour, as may fet him above that bafe
pradice. For this purpofe, it may be proper to exprefs
the utmoft aftonifliment upon the firft information of his
tranfgveffing that way; to feem to difbelieve it, and to
puniih him rather with fiiame and the lofs of your

favour.

Cf Prudence.) HUMAN NATURE. »jf

favour, than any other way; and if you can raife in him
a fenfe of fhame, you will quickly habituate him to take
care of falling into fliameful adions. A turn to pilfering
of play-things, or fvveet-meats, is to be treated in the fame
manner; as is alfo a dilpofition to tricking at play, and
in purchallng of play-things of others his equals.

To remove out of the way one great temptation
to lying, or equivocation (which is as bad), it will be
a good method to let him know, he may always exped:
to be pardoned what he has done amifs, upon an honeft
and ingenuous confeilion. For indeed there is no fault
a child is likely to be guilty of, that is fo bad as a lie,
or trick, to excafe it. Therefore it will be beft, before
you mention what you have to accufe him of, to put it
in his povrer to fave the punilbment, by making the dif-
covery himfelf ; intimating, that you know more than
he may think of, and that you will treat him accord-
ingly as you find he deals ingenuoufly with you, or
otherwife.

If your fon feems to fhew a turn to craft, and fly deceit,
which appears infome children very early, and is a very
unpromiling character, the likelieft way to break him
of that vice, is by fliewing him that his little arts are
feen through; by triumphing over him, and ridiculing
his ineffedlual cunning in the fevereit manner you can;
and by fufpeding fome defign in all he fays and does,
and putting him to fuch inconveniences by your fufpi-
cions of him, as may make him refolve to be open and
honeft, merely in felf-defence.

If his bent be to palTion and refentment, fhutting him
up, and keeping him from hi§ diverfions and play-fel-
lows, is the proper method of treating him; becaufe it
gives him an opportunity for what he moft wants, to
wit, confideration, and attention to his own weaknefs,
which is all that is in early age neceflary to the conqueft:
of it.

If he appears timorous or cowardly, it will be ne-
cefTary to accuftom him by degrees to crowds, to ftormj
weather, to rough waters, to the fight of counterfeit
fighting-matches, and to be handled a little roughly,
^ut without danger of being hurt, by others of his own

age.

■gj4 THE DIGNITY OF (Book I.

age. If his temper feems too boifteroiis, fo that he is
always ready to quarrel, and loves fighting for fighting's
fake, keeping him among the female part of the family
is the likelieft mechanical means 1 know for foftening
his manners.

If he fnews too much felf-conceit, it will be neceliary
to mortify him from time to time, by fhewing him his
defects, and how much he is exceeded by others. If
he is bafliful and timorous, he mull be encouraged and
commended for whatever he does well.

If a child feems inclined to fauntering and idlenefs,
emulation is the proper cure to be adminiftrcd. If he
fees others of his equals honoured and carelTed for ufing
a little diligence, he muft be of a temper uncommonly
infenfible, and of a fpirit uncommonly abjedt, if he is
not moved to emulate their improvements.

Lying a-bed in a morning, or paffing, at any time,
a whole day, without doing fomewhat, toward his im-
provement, if in health, ought by no means to be allows
ed in a child who is come to the age of learning to fpell.
And if he is from his infancy accuftomed to hear fchools
and places of education fpoke of as fcenes of happinefs;
and has books (not fweet-meats, play-things, or finie
clothes) given him as the molt valuable prefents and the
richeil rewards, he can hardly fail to be moved to exert
himfelf.

But all this is di redly contrary to the common prac-
tice of threatening a child with fchool whenever he
does amifs, of fetting him a talk as a punilhment, and
of fending for him from fchool, from time to time, as a
gratification.

A tendency to prodigality in a child is to be curbed
as early as pofRble. For he who will in his youth la-
vilh away half-pence, when he comes to manhood will
be apt to fquander away guineas. The beft methods I
know for correding this bias in a child, are fuch as
thefe : Encouraging him to fave a piece of money fome
little time, on the promife of doubling it, and, which
is to the fame purpofe, lelTening his allowance (but not
by any means depriving him wholly of pocket-money)
in cafe of mifcondud: j obliging him to give an ex.-

ad;

- Of Prudence.) HUMAN NATURE. 75

a6t aqcount of his manner of laying. out his money, by
memory at firft, and afterwards in a written account,
•regalarly kept ; putting in a purfe by itfelf a penny or
lixpence for every penny or fixpence given him, and
ihe wing > him, from time to time, the fum ; and fo
forth.

There is no error more fat:al than imagining, that
pinching a youth in his pocket-money will teach hirri
frugality. On the contrary, it will only occalion his
running into extravagance with fo much the more eager-
nefs, whenever he comes to have money in bis own
hands ; as pinching him in his diet will make his ap-
petite only the more rapacious. In the fame manner,
confining him too much from diverfions and company,
will heighten his delire after them : And overloading
and fatiguing him with ftudy, or with religious exer-
cifes, will difgud him againft learning and devotion.
For human nature is like a rtream of water, which, if
too much oppofed in its courfe, will fwell, and at length
overflow all bounds ; but, carefully kept within its
banks, will enrich and beautify the places it vilits in
its courfe.

If you put into the hands of your child more money
than is fuitable to his age and difcretion, expedl to find
that he has throv/n it away upon what is not only idle,
but hurtful. A certain fmall regular income any child
above lix years of age ought to have, and 1 fnould think
no extraordinary advance proper upon any account.
Whf:n he comes to be capable of keeping an account,
he ought to be obliged to it. He will thereby acquire
a habit of frugality, attention, and prudence, that will
be of fervice to him through his whole life. On the
contrary, giving a young perfon money to fpend at will,
without requiring any account of it, is leading, or ra-
ther forcing him upon extravagance and folly.

As to a turn to covetoufnefs and hoarding, it is in a
child a frightful temper, indicating a natural inclination
to fordid felfilhnefs. This being a difpofition which
flrengthens with years, and holds to the lad, when it
begins to appear fo early, it is to be exped:ed it will
come to an exceflive degree in time. A lad ought to

be

^6 THE DIGNITY OF (Book I,

be broke of this unhappy turn, by fhewing him .the
odioufnefs of it in the judgment of all open-hearted
people, and by expofmg his churliflmefs to the ridicule
of his equals. Children ought to be accuitomed from
their earlieft years, to bring themfelves with tale to
<juit what they may hav'e a right to ; to give away part
of their fruits or fweet-meats, and to bellow out of their
pocket-money for the relief of the poor.

A natural perverfenefs and obftinacy in the temper of
a child, it is hardly poifible to break after feven or ■;ight
years of age, till reafon and experience do it, which
may never happen. And even before that early period,
it is not in fome to be conquered, but by fevere means;
though feverity may be ui'ed without violence, as by
confinement and dieting. When a parent finds bim-
felf obliged to come to extremities, the mildeft way of
proceeding is to refolve to go through with it at once.
It is likewife a more effectual method to punifn once
with fome feverity, than a great many times in a fu-
perficial manner. For when once a child, of a fturdy
ipirit and conilitution, becomes accuftomed to punifh-
ment, he grows hardened againil it, till at length it
iofes its effeds, and becomes no punilliment, 1 need
not add, that correclion, when things come to the ex-
tremity which renders it abfolutely neceffary, ought al-
ways to be adminidered with coolnefs and deliberation,
and not without vifible reludsnce, that the child may
plainly fee it is not paffion in the parent, but a regard
to his good, and ablolute neceifity that brings it upon
him. And as nothing but a vifible pravity of mind is
fufiicient to make fo rough a remedy necefiary, fo when-
ever the perverfenefs or wickednels of dilpofition which
occafioned it feems perfectly conquered, it ought by all
means to be given over, and a quite contrary behaviour
to be alTumed by the parent. For the danger of hard-
ening the temper of a child, by making him too fami-
liar with punifliment, is almoft as bad as any fault in-
tended to be corrected by it. Confinement, dieting,
reftraint from the amufements allowed to others his
eciuals, the lofs of his father's or mother's favour, and,

labove

Of Prudence.] HUMAN NATURE. 71

nbove all, difgrace, are much the moft ingenuous punilh-
ment3 to be inflitled on young gentlemen.

When it is found necefiiry to infli-il difgrace, the ut-
moil care ought to be taken, tshat the whole family ap-
pear to be ot a mind. If the father chides, and the
mother, or any other p^rfon encourages, what effect
can be expeded to be worked upon the mind of the
child ? On the other hand, when he meets with cold-
nefs and difcourageraenr from every body^ he will find
himfelf under a neceffity of amending his manners in his
own defence.

To make the young mind the more fufceptible of a
fenfe of fhame, and to infpire it with fentiments of true
honour ; youth fhould be very early taught to entertain
worthy thoughts of the dignity of Human Nature, and
the reverence we owe ourfelves, fo that they may be
made to fland in fo much awe of themfelves as not
to do a mean adion, though never to be known to an/
creature.

All methods of education ought in general to be di-
re6led to the improvement of fome good tendency, or
the correction of fome wrong turn in the mind. And
that parent, or tutor, who thinks of forming a rational
creature, as he would break a hound or a colt, by feve-
rity alone, without endeavouring to redify the judg-
ment ai'id bend the will, fhevvs hin>ielf wholly ignorant
of human nature, and of the work he lias undertaken.
From the time a child can fpeak, it is capable of being
reafoned with, in a way fuitable to its age, and of being
convinced of the good or evil. of its adions, and is ne-
ver to be eorrecled without; otherwife you may con-
clude, that the effecfl: willceafe with the frnart. A fenfe
of honour and (bame, and of the right and wrong of
adiions, are the proper hundies of education, as they lead
diredly to virtue, and lay a reilraint upon the mind it-
felf. Punifliment, if not managed with great judg-
ment, and adminiftered rather as a mark and atten-
dant of that dilgrace, into which a youth has brought
himfelf by bad behaviour, may have no other
effedl, than that- of perfuading him, that the pain is
a great evil, which he ought not to think, but be

3 taught

'^i The dignity of (Book h

taught to defpife it. Or it may tend, If overdone, to
harden and brutalize his temper, and lead him to ufe
others as he has been ufed. Pahry rewards, as fine
clothes or play-things, ought likewife never to be.
bertowed without a caution, that they are given not as
things valuable in themfelves, but only as marks of fa-
vour and approbation. If this be not taken care of, a
child may be led to look upon fuch baubles as the fum-
mum bonum of life, v>'hich will give him a quite wrong
turn of mind.

In chiding, or correcting, it will be neceffary to take
the utnioft cafe' not to reprefent to a young perfon his
fault as unpardonable, or his cafe as defperate ; but to
leave room for reformation ; left he think he has utterly
lolt his character,- and fo become itupidly indifferent
about recovering your favour, or amending his man-
ners. Nor is the recovery of any perfon under thirty
years of age to be wholly defpaired of, where there is a
fund of fenfe, and an ingenuous temper to work upon.

A turn to cruelty; appearing in a child's delighting
in teazing his equals, in pulling infedts to pieces, and
in torturing birds, frogs, cats, or other animals, ought
by ail means to be rooted out as foon. as poflible. Chil-
dren ought to be convinced of what they are not gene-
rally aware of. That an animal can feel, though it can-
wot complain, and that cruelty to u beaft or infed, is as
much cruelty, and as truly wicked^ as when exercifed
Dpon our own fpecies.

There are few children that may not be formed to
tracbablenefs and goodnefs, where a parent has the con-
icience to ftuely carefully his duty in this refpecl, the
lieadinefs to go through with it, and the fagacity to
manage properly the natural tendencies of the mind, to
play them againft one another, to fupply what may be
defective, to corred what may be wrong, and to lop off
what may be redundant.

Let only a parent confider with himfelf what temper
he would have his fon be of, when a man ; and let
him cultivate that in him, while a child. If he would
not have him fierce, crue), or revengeful, let hnn take -
c;^re early to Hiew his diipleafure at every inflance of

furhnefsj

Of Prudence.) HUMAN NATURE. ^^

furlinefs, or malice, againfl his play-fellows, or cruelty
to brutes or infeds. if he would not wifh him to prove
of a fretful and peevilli temper, ready to loofe all pa-
tience at every little difappointrnent in life, let him take
care from the firli, not to humour him in all his childifli
freaks, not to fliew him that he can refufe him nothing,
nor efpecially to give him what he afks, becaufe he
cries or is out of humour for it, but for that very rea-
fon to withhold what might otherwife be fit for him.
If he would not have him a glutton, Vv'hen he comes to
be a man, let him not confult his appetite too much m
his childhood ; and fo of the red.

It is a molt fatal mirtake, which many parents are in
with refpect to the important bulinefs of forming the
moral charader of their children, That the faults of
children are of little confequence. Yet it is the very
fame difpofitlon, which makes a child, or youth, pai"
lionate, falfe, or revengeful, and which in the man pro-
duces murder, perjury, and all the moll; atrocious crimes.
The very fame turn of mind, which puts. a child, or
youth, upon beating his play-fellows with his little
harmlefs hand, will afterwards, if not correded, arm
him with a fvvord to execute his revenge. How then
can parents be fo unthinking as to connive at, much
more to encourage, a wrong turn of mind in th-eir chil-
dren ? At the fame time that they would do their ut-
moft to redify any blemilh in a feature or limb, as
knowing that it will elfe be quickly incurable ; they
allow the mind to run into vice and diiorder, which
they know may be foon irretrievable.

If your child threatened to grow crooked, or de-
formed ; if he were dwarfifli and ilunted ; if he were
weak in one or mote of his limbs ; cr did not look with
both eyes alike ; would you not give any thing in .the
world to have fuch infirmity llrengthened, or wrong
call of features redreifed ? VVould you put off endea-
vouring this for one day after you had difcovered the
detect? And will you trifle with a deformity of infi-.
nitely greater confequence, a . blemifh in the mind?
Would you anfvver to any one, who advifed you to -a
remedy for weak hauis^ or arj. arim tbreaterJng to wither j

thar^

t6 THE DIGNITY OF (Book T.

that, as your child grew up, they would (Irengthen of
themfelves, and therefore it was needlefs to take any
trouble at prefent ? Why then fliould you put off ufing
your utmoft endeavotirs, and that as foon as poffible,
for breaking the im potency of his paflions, bettering
his temper, and ftrengthening his judgment ? Will you
fay, that, though your child is now at fix years old,
fretful, perverfe, crafty, given to idlenefs, lying, and
difobedience ; it does not follow, that he muft be fo at
twenty or thirty ? Why do you not likewife perfuade
yourfelf, that he muft outgrow fquinting, or a high
Ihoulder ? You cannot think a fliort neck, or a wrong
caft of the eye, a worfe blemilh than a turn to falfehood,
malice, or revenge ? Yet you encourage your fon, at
three years of age, to vent his fpite upon whatever dif-
obiiges him, even upon the floor, when he catches a
fall. He aiks you what you have got in your hand :
you do not choofe to let him have it ; and you have not
the courage to tell him fo. You therefore put him off
with anfvvering, that it was nothing. By and by, he
has laid hold of fomewhat not fit for him, which he en-
deavours to conceal. You afk him what he has got :
Has he not your own example and authority for putting
you off with a fliuffling anfvver ? He ailis fomewhat not
fit for him. You refufe it : he falls a crying : you give
it him. Is there any farer way of teaching him to
make ufe conftantly of the fame means for obtaining
whatever his wayward will is fet upon ? You trick him
up with tawdry ornaments, and dangle him about after
all manner of Ihews and entertainments, while he ought
to be applying to his improvement in fomewhat ufeful.
Is not this teaching him, that finery and gadding are
the perfedion of life ? Is not this planting in his mind
with your own hand the feeds of vice and folly? Yet
you would turn away a niirfery-maid, who fliould, for
her diverfion, teach him to fquint, or ftammer, or go
awry.

It is ftrange, that parents fliould either be £o weak,
as to look upon any fault in the minds of their children
as of little confequence, and not worth correcting; or
that they fliould not generally have the fagacity to dif-

tinguiih,

bj'Pnidence.) HUMAN NATURE. Si

tinj^nifh betwcf^n thofe infirmities, which, being the
efFefts of unripe age, miift of courfe core themfelves,
find thofe, which, being occafioned by a wrong cull iti
the mind, are likely to grow ftronger and (Tronger.
ThoughtleiTnefs, timidity, and love of plar, which are
natural to childhood, may be expected to abate as years
come on. But it is evidently not io with a turn to de-
ceit, malice, or perverfenefs.

I cannot help adding here one advice to parents,
which, if it fhould not be thought over complaifant, is
however well meant. It is, that they would take care
to fet before their'children an unexceptionable example.
The confequence of a negled: of this will be, thatchil-.
dren will be drawn to imitate wh.it is bad, and be pre-
vented from regarding what good advice may be_ given
them. Do not imagine you can cffe<^ually inculcate
upon your fon the virtues of fobriety and frugality,
while he fees your houfe and your table the fcenes of
luxury and gluttony ; or that your afFedled grave leflbns
will attach him to purity and piety, while your con-
rerfation is interlarded with fwearing and obfcenity; of
that you can perfuade him to think of the care of his
foul as the great concern, while he fees that you live
only to get money.

Thofe natural inclinations of the human mind ought
to be encouraged to the utmoft (under "proper regula-
tions) which tend to put it upon allien and excelling.
Whoever would vvifh his fon to be diligent in his {In-
dies, and active in bufineA, can nfe no better means
for that purpofe, than llirring up in him emulation, a
defire of praife, and a fenfe of honour and ihame. Cu-
riofity will put a youth upon inquiring into the nature
and reafons of things, and endeavouring to acquire uni-
verfal knowledge. This paffion ought therefore to be
excited to the utmoft, and gratified, even when it fhews
itfelf by his aiking the moil- cbildifh quellions, which
ihould always be anfvveted in as rational and fatisfying
a manner as poffible.

It is by habit rather than precept, that a young per-
fon is belt formed to readinefs and addrefs in doing
tbings. If your fon hands a glafs or a tea-cup a\vk-

G , wardly.

8'2 'I'HE DIGNITY OF (Book 1.

wardly, lie will profit more by making him do it over
again, direding him how, than by preaching to him
an hour. It is the fame in fcholarlhip, and in his be-
haviour to his equals, as to juftice and iincerity; which
Ihews the advantage of a focial, above a folitary educa-
tion. Therefore opportunities of planting proper habits
in young people ought to be fought, and they kept do-
ing, merely that by pradice they may come to do things
well at laft.

On this head, I cannot help remarking on the unhappy
Gonftraint I have often, with much fympathy, feen very
young children put under before company. The chid-
ing lectures I have heard read to boys and girls of eight
or ten years of age, about holding up of heads, putting
back (lioulders, turning out toes, and making legs, have,
I am perfaaded, gone a good way toward dilgufting the
poor children againft what is called behaviour. Did
parents confider, that, even in grown people, the grace-
fuinefs of behaviour confills in an eafy and natural mo-
tion and gellure, and looks denoting kindnefs and good-
will to thofe with whom they converfe; and that if, a
child's heart and temper are formed to civility, the:
outward expreffions of it will come in all due time;
did parents, I fay, confider, thefe obvious things, they
would beftow their chief attention upon the mind, and
not make themfelves, their children, and their friends,
uneafy about making courtefies, and legs, twenty times
in a quarter of an hour^

The bodily infirmities of children may often by pro-
per management be greatly helped, if not wholly cured.
Crookednefs, for example, by fwingkig and hanging by
the arm next to the crooked fide. Squinting, by fpec-
tacles properly contrived, and by fhooting with the bow.
A paralytic motion in the eyes by the cold bath and
nervous remcities. Weaknefs in the eyes, by walliing
them in cold water, and not fparing ^them too much.
Bitfnfuinefs and biufhing, by company and encourage-
ment. Ciookeduffs in the legs, by being fwung with
moderate weights faftened to the feet, and ufing riding,
as an exerciie, more frequently than walking ; never
ilanding for ?.nj time together j and by iron ftrength-

eners-

Of Prudence.) HUMAN NATURE. 83

eners properly applied. Shooting with the long-bow is
good for ftrengthening the cheft and arms. Exercifc,
and regular hours of diet and reft, and fimplc food,
for the appetite. Riding, efpecially on a hard-trotting
horfe, is the firft of exercifes, and a cure for complaints,
which no medicine in the difpenfatory will reach. Stam-
mering is cured by people who profefs that art. And
even dumbnefs fo far got the better of, that perfons born
fo are brought to be capable of holding a fort of con-
verfaticn with thofe who are ufed to them. Shortnefs
of the neck, and iluntednefs, are helped by being fwung
in a neck-fwing. Almoft any bad habit, as fhrugging
the fhoulders, nodding, making faces, and the like, may
be helped by continual attention, and making the child
do fomewhac laborious, or difagreeabie to him, every
time you catch him at his trick.

OF thofe parts of education, which take in fcience,
I fnall have occafion to treat in the following book.

F

SECT. VIIL

Of th^ peculiar Management of Tiaughters.

EMx\LE children being as much by nature rational
creatures, as males, it feems pretty obvious, that,
in bringing them up to maturity, there is fome regard
to be had to the cultivation of their reafon, as well as
the adorning of their perfons. As to the forming, of
their tempers, the directions above given vWll, with fom.e
Imall variation, fuit them. As girls are more apt to run
into vanity, on account of their beauty or drefs, than
the other fex ; it will be necelTary to guard againft this
folly, which, elfe, will grow with years, till it becomes
unfutFerable. And after all, there is no douhr, but a
foolilh head is always contemptible, whether it be co-
vered with a cap or a wig. And a creature, that values
itfclf only upon its form, and has no other ambition but
to make that agreeable, muft be lunk to a very low pitch
of underftanding, and -lias little pretence to rank itftlf
with rational beings.

The proper education of a daughter, if 11 parent hhs
a irand ilie lliould ever be lit for filling a place in fociety,

G i ^ ar4

S4 THE DIGNITY OF (Book %

nnd being n fuitable companion and help meet for a
man of knCe^ is, firft, Reading with propriety and life ;
readinefs at her needle, efpeciaily for people in middling
ftntions ; a free command of her pen, and complete
knowledge of numbers, as far as the rule called Pra6lice.
A woman cannot with eafe and certainty keep, or exa-
mine the accounts of her own family,, without thefe
accompliflinients. The knowledge of EngUJh grammar
or orfhography is abfolutely neceffary to any perfon^
who would write to be read. Without fome acquaint-
ance with geography and biftory, a woman's converfa-
lion mufl be confined within a very narrow compafs^
and file will enjoy much Icfs pleafure in that of her
liufbaiid and his friends ; and his entertainment from
her converfation muft likewife be very much abridged,
if (he can bear no part on any but the fubjeds of fafiiions
or fcandal.

Plays, romances, love-vcrfes, and cards, are utter ruin
to young women. For, if they find any entertainment
in them, they muft unavoidably give their minds a caft,
which can never be fuitable to the ufeful part of a fe-
male characler, which is wholly domeftic. For, what-
ever the fine ladies of our age muft think off the matter^
it is certain, that the only rational ambition they can
have, muft be to make obedient daughters, loving
wives, prudent mothers and miftrelTes of families, faith-
ful friends, and good Chriftians ; Charaders much more
valuable than thofe of fls.iiful gamefters, fine dancers,
fingers, or dreffers, or than even of wits and critics.

SECT. IX. -

Of Placing Touth out Apprentices.

HERE are fome grievances with refpedl to the
'prenticing out of youth intended for bulinels,
which I have long wifhed to fee redrefied. As, in the
Hrft place, it does not appear to me neceffary, that parents
Ihould hurry their fons away fVom places of education,
before they can, by their age, be fuppofed to be fuflfi-
ciently grounded in the various parts of ufeful and orna-
mental knowledge, or (which is of infinitely more con-

fequence}

Of Prudence.) ' HUMAN NATURE. &5

Tequence) principled in virtue and religion, to place them
out apprentices feven years, to learn to fell a piece of
linen, or a loaf of fugar, where there is an end of all
opportunity of improvement, except in buiinefs. While
a youth is at boarding-ichool, he lives with one, who
is to be fuppofed qualified to inftruct him, and condu(5l
his morals, and who is evidently inter e (led to beitow
his belt diligence for thofe puroofes. Whereas a mer-
chant, or tradefman, who does not depend upon appren-
tices, as a mafter of a place of education does upon pu-
pils, and is belides immerfed in a variety of buiinels,
cannot be fuppofed to have it in his power or inciiiia-
•tion to give much attention to the conducl of his ap-
prentices. On thefe conliderations, I fay, it iv^ems un-
reafonable, and prejudicial to youth, to be removed, as
they often are, from boarding-fchool at fourteen or fif-
teen years, v;hen they are juft come to be capable of
the more manly and ufeful parts of knowledge, as geo-
graphy, mathematics, philolophy, moral and natural,
and the like ; and to be thruft down into a merchant's
or tradefman's kitchen among menial fervants, or let
loofe among a fet of thoughtkfs young fellows like
themfelves, but half-principled, and therefore too liable
to be led alh'ay by every feducer. I cannot fee the ne-
ceffity of a youth's being placed out for feven years to
learn the myftery of buying in and felling out half a
dozen different kinds of goods ; at the fame time, that
to learn all the intricacies of thebufinefs of an attorney,
iive years clerkiliip is reckoned fufficient.

Having mentioned the common manner of entertain-
ing apprentices, I beg leave to add, that, though 1 fee
no advantage io treating young people with too much
delicacy, yet it feems abfurd to place the fons of mer-
chants and fubftantial tradefmen with chamber-maids
and footmen. This I know is done^ where three or
four hundred pounds apprenticelhip is given. If a gen-
tleman thinks it a reilraint upon his converfation, to
have his apprentices at his own table, it would be no
great matter, methinks, for the fathers of the youth to
allow fomewhat extraordinary for a feparate room and
|)roper accoaimodations, to prevent their keeping com-

G 3 pany

86 THE DIGNITY OF (Bookl,

pany with people beneath them, from whom they are
likely to learn nothing but what is mean and fordid.

The modern way of life of our citizens, is indeed
fuch, as, generally fpeaking, to expofe the youth placed
with them almoft to the certainty of being debauched,
if not utterly ruined. The mafter and raiftrefs of the
houfe engaged in the evenings in viliting, receiving
vifits, attending clubs, or public divcrlions, or in fliort,
any way but minding their own families. And in the
fummer-fe'afon out of town on Saturdays and Sundays •
fome half the week ; while their apprentices are left to
themfelves, expoled to the felicitations of the lewd wo-
men, who are allowed, to the fharae of law and magif-
tracy, to inveit every itreet in London^ and to turn the
city into a great brothel. The fenfe of the fatal hazards
the youth run during their apprenticefhips in London^
has determined many judicious parents of late years,
to fend their fons to pafs them in foreign parts, where
the way of life of the trading people is different from
what prevails here.

SECT. X.

Of choofing 'Employ menti for Sons, and of providing For-
tunes for tlj6nu

'N order to a perfon's having a chance for fuccefs and
happinefs in life, it is neceffary that his parents con-
fult the natural bent of his genius, before they deter-
mine what employment to put him to. The negledl of
this mofl: important particular has been the caufe of in-
finite dirtrefs and difappointment, and has obliged ma-
ny, after a courfe of misfortunes and vexations, in a way
of life for which they have not been fitted by nature,
to lay afide their firlt fcheme, and enter upon that for
which nature has intended them. It is common for
parents to refolve to give their children fuch employ-
ments as fuit their own humour or convenience, rather
than the capacity or natural bent of the young perfons,
who are the moll concerned in the matter; to bring up
a plain honed youth to law or phylic, or thruft a heavy,
plodding boy into a pulpit ; to hamper a genius behind

Of Prudence.) HUMAN NATURE. By

a counter, or bury him among bales of goods in a ware-
houfe. But furely no parents of any cunlideration can
hope to get the better of nature, to give his child qua-
lifications which fhe has not given him, or to remove
the infuperable difficulties fhe has laid in the way.

The tempers of youth, however, may in general be
faid to divide themfclves into two fpecies. One is the
inquifitive, penetrating, and lludious; and tlie other, the
flow and laborious;, both valuable in theirrefpedive ways.
There are of thefe feveral fabdivifions, 1 mean thofe
who have a particular turn to fome fingie art or fcience.
All which ought to be ftudied with the utraoft care by
the parent, and humoured in the fcheme of life intended
for them. Had I a fon, whofe natural turn was to me-
chanics, I (hould certainly rather put him apprentice to
a watchmaker, or a {iiverfmith, in which I fUoulS think
he could not fail to become eminent, and confequcntly
to get a fubfiftencc, if he applied diligently to his bufi-
nefs, than bring him up to a learned profeffion, in whfch
I could not exped: him to make any f.gure. And fo of
other particular turns.

If the genius of a youth is bright, it will difcover
itfelf by its own native luflre ; {o that a parent will be
at no lofs to determine his fon's particular call. If his
capacity is fiow, it will perhaps be neceiTary to try him
with a variety of employments and exercifes ; and as it
is found that almoit every rational creature has a turn
for fomewhat, and is by nature fitted for fome place or
other in fociety, a little time and attention will difcover
what a parent fearches for.

Whatever the pride of parents may fuggeft, it is plain
from obfervation, that great vivacity and brightnefs of
parts in our fex, as well as extraordinary beauty or wit
in the other, do in fadl often prove fatal to both ; as
they naturally tend to fill the heads of thof?, who are
poflefled of them, with vanity and ambition, and to put
them upon romantic projects, v/hich take off their at-
tention from the ferious bufinefs of life. Not but that
men of the finell parts are fometimes found as fteady
and prudent in the management of their affairs, as the
n^ull and plodding; fome of which iikewife are found

G 4 ta

8S THE DIGNITY OF (Book

to grovel all their lives-long in poverty and obrcurity.
Bat, generally ipeaking, it is otherwile. So that a pa-
rent, who has realon to look upon his fon, as one who
prv^niifes to make a figure by his parts, ought to be hum-
ble and cautious ; for when fuch fly out, they go dread-
ful lengths in vice or folly ; as, on the other hand, if
a parentis profpe(^s, with regard to his fon's natural
abilities, be lefs pleafing, he is not therefore to delpair.
of making him fit for fome ufeful and, valuable ftation
in life.

It is a very great midake fome parents run into, that
the greatell kmdnefs they can do their children is to
give them, or leave them a great fortune. With this
view fome labour and toil ail their lives, pinching them-
felves and their families, and grudging their phildreu
an education fuitable to their fortunes, only to heap up
an enormous capita!, which is likely to, be diilipated 'u\
much leis time than it cod to amais it.

If a young gentleman is to inherit a large eftate,
without a fuitable education, his great fortune will only
make him the more extenlively known and defpifed.
And, it his profpeds in life be meaner, he will have the
more occafion for an univerfal education, to give him a
chance for railing himfelf in the world. Experience
Ihews, that it is not in fad thofe who have let out in
life with large capitals,' that live happieft, and holdout
longeit in credit. One half of fuch traders, on the
lirength of their large fortunes and extenfive credit,
"run into the fatal error of over-trading, and the other
into expenfive living. Whereas a young man, who ha,s
been prudently educated, and provided by his parents
with a fortune lufUcient for letting him on foot in bufi-
iiefs, knowing that he has no fuperfluous wealth to truft
to, and ponicquently, that it mult be by frugality, in-
duilry, anfl prudence, that he mud think to raife him-
felf, will be ijkeiy to apply with fteadinefs and dili-
gence to his bufiiicfs ; of which he v^iil in the end reap
the truits. And if it fhould happen, in fpite of his ut-
molt care and prudence, that he iliould cometo misfor-
tunes, which, i believe, no parent will pretend toinfur^
his fon aguiiiil, a wcli-accompiilhcd man is not likely

ever.

Of Prudence.) HUMAN NATURE. 89

ever to be long deftitute of a fubfiftence. Upon the
whole, it is the greateft weaknefs a man of fubilance
can fall into, to cramp his fon's education for the fake
of adding a few hundred pounds to his fortune. For
it is not a few hundred pounds that will fupport him,
when the bulk of his fortune isg one : bat sn uleful
education will enable him to get a fubliitence, when
the whole of his paternal fortune is gone.

S E C T. XL

Of fettling Children of both Sexes in Life.

HEN a parent has in this manner equipped out
his fon with a proper education, and fettled him
in a way of living, if he has a fair opportunity, it wiii
be his wifdom to fee him, in his own life-time, likewife
fettled in marriage. It is on all accounts the fafeft and
bed ftate. And a man is always lefs likely to break
loofe from virtue, after he has entered into a fettled way
of life, than before..

What I have fald of a fon, may be urged with ftill
more reafon with refped: to a daughter. It may often
be much more prudent to give away a daughter in mar-
riage on an indifferent oHer, I mean as to circumilances
.of wealth, than to let flip an opportunity of feeing her
placed out of harm's way. But no confideration will
3nake up for the unhappinefs llie will be doomed to, if
ihe falls into the hands of a morofe, a furious, a drunken,
a debauched, a fpendthrift, or a jealous hufband. If a
man may be faid to have iliaken hands with happinefs,
who has thrown himfelf into the arms of a bad woman,
much lefs realbn has a weak helplefs woman to expetl
ever to fee a happy day, after fhe comes into the power
of a man void of virtue or humanity. Let thofe pa-
rents, therefore, who conllrain their children, for the
fake of fordid views, to plunge themfelves into irre-
trievable mifery, coniider what they have to anfwer for,
in doing an injury, which they never can repair, to
thofe whofe real happineis they were, by ail the ties of
nature and reafon, bound to promote.

It

^ THE DIGNITY OF (Book I.

It is to be hoped what is here faid of the danger of
conilraining the inclinations of children in marriage,
■will by no means be conftriied as if intended to encou-
rage young people to obftinacy and contempt of the ad°
vice of parents in making a choice for life.

SECT. XXL

Of retiring f rem Biifinefs,

AS on the one hand it is odious for a man of aia
overgrown fortune to go on in bufinefs to a great
age, ftill llriving to increafe a heap already larger than
is neceffary, to the prejudice of younger people, who
ought to have a clear ftage and opportunity of making
their way in life ; fo it is vain for a perfon, who has
fpcnt his days in an active fphere, to think of enjoying
retirement, before the time of retirement be come. He
■who refolves at once to change his way of life from ac-
tion to retirement, or from one ftate to another diredlly
contrary, without being prepared for it by proper age
and habit, for fom*e continuance of time, will find, that
he will no fooner have quitted his former way of life,
than he will defire to be in it again.

It is on this, as w^ell as other accounts of great ad-
vantage, that a man have acquired fome turn to read-
ing, and the more fober entertainments of life, in his
earlier days. There is not a much more deplorable fort
of e:K.iftence, than that which is dragged on by an old
man, whofe mind is unfurniftied with the materials
proper for yielding him fome entertainment fuitable to
the more fedate time of life; I mean, uleful knowledge.
For the remembrance of fifty years fpent in fcraping of
money, or in purfuing pleafure, or in indulging vicious
inclinations, muft yield but poor entertainment at a time
of life, when a man can at bell fay, he has been,

SECT. XIII.

Ofdijpofing of Effects by Will.

T is a ftrange weaknefs in ferae people to be averfe.
to making their wills, and difpofing of their efteds,

while

I

Of Prudence.) HUMAN NATURE. 91

while they are in good health, and have eafe of mind,
and a found judgment to do it in a proper manner ; as if
a man mud certainly die foon after he has made his will.
It is highly proper, that people, who have any thing
confiderable to leave, fliould fettle their ailairs in fucli \
a diftind manner, that their intentions may appear plain
and indifputable, and their heirs may not have an end-
lefs and vexatious law-fuit, inftead of a fortune.

For this purpofe I would advife, that a gentleman, at
his leifure, d/avv up a (ketch of hir- will, leaving the
names of the legatees, and the fums blai^k, if he choofes-
to conceal either the ftate of his affairs, or the perfons
he intends to benefit at his death. This draught he
may have examined by thofe who are judges of fuch
matters ; fo that he may be quite eafy as to the condi-
tion he leaves his wife and children, or other rela-
tions in.

The calamity in which a widow and orphans are in-
volved, who, through forae quirk of law, or the omif-
iion of fome neceffary formality, find themfelves difap-
pointed of their whole dependence, and have the mor-
tification to fee an heir at law (to the fhame of law)
feize on what the deceafed mtendcd for their fupport ;
the circuaiftances, I lay, of a family thus plunged into
want and mifery, from the faireft expeclations, are to the
laft degree deplorable. £'

A man ought to confider that it is a tender point for
an affedionate wife to touch upon, and ought to fpare
her the trouble of foliciting him upon this head. For
it raufl be no eafy ftate of miqd a woman mull be in,
xvho confiders, that fhe and her children depend, for
their daily bread, upon the flender thread of the life of
an huiband, who at the fame time has it in his power
to fecure her effectually by taking only a very little
trouble^

It is an unjuft and abfurd pradice of many, in dif-
po{ir]g of their effeds by will, to fhevv fuch exc^inve
partiality to fome of their children beyond others. To
leave to an elded fon the Vv'hole eftate, and to each of
the other children perhaps one year's rent. The con-
f^quence, indeed, of this is often, that the heir, find-
ing

iyi. THE DIGNITY OF ' (Bock 5,

ing himfelf in pofleilion of an eftare, concludes he fhall
never be able to run it out ; and uiay be got, through
extravagance, juft within fighr of want, by the time his
induftrious brothers, who, having no fnch funds to truft
to, were obliged to exert tbcmieives, have got eftates,
or are in a fair way toward them. This, I fay, is a
common confequence of the uneqaal diftribution of
eftates. But, whatever the conlequence be, it feems
pretty evident, that to treat fo very ditferently thofe who
are alike one's offspring, cannot be (tridUy jult.

It proves often a fatal error in the difpofal of effeds
for the benefit of one's family, to leave them in the
hands of any private perfon whatever, efpecially of one
•udio has concerns in trade. '1 he Hate of fuch a one's
affairs mull, by the very courfe of trade, be fo liable to
change, that no money can be abfolutely fafe which he
can lay his hands upon. We fee every day inflances of
the failure of traders, who have generally paffed for men
of firft-rate fortunes, and often fee young families ruined
by their ruin. If it be plain, that the public funds arq
at leatt a more probable fecurity than any private, one
would think it natural to fix upon the beft, fince evei;|
.the bell is not too fecure.

SECT. XIV.

^ Of old Age.

WHEN people draw toward old age, the infirmi-
ties of nature, joined with the various ills of life,
become more and more grievous; and flrength of mind
continually decaying, the burden becomes at lait hardly
fupportable. To wave, for the prefent, ail moral or
religious confiderations, I will only obferve, that, if one
would, in any period of life, or under any diftrefs what-
ever, defire to have. his grievances as tolerable as poffible,
there is no furer means for that end, than to endeavour
to preferve an equal, compofed, and reiigned temper of
mind. To ftruggle, and fret, and rage at every misfor-
tune or hardlhip, is tearing open the wound, and ma-
king it fefter. Compofing the mind to contentment and
patience is the moft likely means to heal it up- It is

therefore

Pf Prudence.; HUMAN NATURE'. H

therefore obvious what conciud: prudence diredts to in:
the cafe of dillrels or bardfliip.

But in what light does this Ihew the prudence of
many people ? Do we not fee, that they, who have no'
confiderabie real diftielTes in life to ilruggle with, take
-care to make themleives niiferable, by muiiering up
imaginary, or heightening inconfiderable misfortunes?
Does not a courtier, in the raidft of affluence, and with
independence in his power, make himfelf as unhappy
about a cold look from the miniiler, as a poor tradefmars
is at the iofs of his principal cuftoraer? Is not a liiie lady
as much diftreffed, if her lap-dog has a fit of the cholic,
as a poor woman about the iicknefs of a child ? Such
imaginary unfortunates complain heavily of the affliclioris
of life, while neither labours under any worth mention-
ing but what are of their own making.

When people have all their lives allowed themfelveS'
to give way to foolifn dilcontent and uneafinefs, it is na
wonder if, when they come to old age, they find thera-
felves unhaopy, and by their peeviflinefs make all about
them unhappy, and put it in their hearts to w^ifa them
well out of the world.

The art of grovt'ing old with a good grace is none of
the leaft confiderabie in life. In order to this, it is ab-
folutely necelTary, that a man have fpelit the former
part of his days in a manner confiftent with reafon and
religion. He who has paffed his life wholly in fecular
purfuits, in grafping at riches, in afpiring after prefer-
ments, in amufing himfelf with fhew and oitentation,
in wallowing in fenfuality and voluptuoufnefs, what
foundation has he laid for paffing old age with dignity?
What«is more univerfally defpifed than an old man,,
whofe mind, unftored with knowledge, and unaffedied
with a fenfe of goodnefs, ilill grovels after the objeds of
fenfe, flill hankers after the (cenes which. formerly en-
gaged him ; j'cenes of vanity and folly in any age, but in the
graver part of life unnatural and mo-nilrous? Yet there is
nothing more certain ^for univerfal experience confirms
it) than that according as a perfon has formed his mind in
the younger pait of life, fuch it will be to the lafi. The
ruling pailion feldom fails, till all fails. He who has

made

94 THE DIGNITY OF (Book L

made the bottle his chief delight, will drink on even
when he has hardly breath to 1 wallow a glafs of wine.
The impure letcher will creep after his miftrefs, when
his knees knock together. The mifer, who has all his
life made riches his god, will be fcrambling after the
wealth of this world, vvith one foot in the other. The
vain coquet will fhcw affedtation, when flie can no
longer move any paffion but pity. The brainlefs card-
pla^z^ej; vvili wafte the laft lawful remains of life in an
amufement unworthy of the moft confiderate age. Even
when all is over, how do we fee many old people in
their converfarion dwell with pleafure on the vanities,
and even the vices of their younger days ?

How lliould it be otherwife, than that the mind,
which has been for fifty years together conftantly bent
one way, fliould preferve to the end the caft it has re-
ceived and kept fo long ? In the fame manner, thcfe
who have been fo wile, as to view life in its proper
light, as a tranfient ftate, to be temperately enjoyed
while it lafts ; who have improved their minds with
knowledge, and enriched them with virtue and piety ;
have qualified themfelves for adling the laft concluding
fcene with the fame propriety as the reft. To fuch,
their finding themfelves uiiequal to the adive or the
gayer fcenes of life, is no manner of mortification. In-
different to them, while engaged in them, they quit
them with indifference j fure to find in retirement a
fund of the nobleft entertainment from fober and wife
converfation, from reading, and from views of that fu-
ture world, for which the confcience of a well-fpent
life alllires thenf of their being in a ftjte of preparation.
Ufeful by their wife and pious converfation while they
live, they go off" the ftage lamented, leaving behind
them the fweet favour of u gooa name, and the univcrfai
approbation of the wife and good.

SECT. XV.

Of the Dignity of Female Life^ prudentially confidered,

WITHOUT the g.-meral concurrence of both
fcxes in a prudent and virtuous condud, the

perfedion

Of Prudence.) HUMAN NAT tT RE. 95

perfedlion of human nature is not to be attained. The
influence which the fair fex have, and ought to have
in life, is fo great, that their good behaviour can give
a general turn to the face of human affairs ; and a great
deal more than is commonly imagined depends upon
their difcretion ; lince (to fay nothing of their influence
over our fex, in the characters of miflireflTes and wives)
the minds of the whole fpecies receive their firft eaii
fjTom womankind.

The dignity of female life, exclufive of what is com-
mon to boih fexes, conlifls in an equal mixture of the
referve with benevolence in the virgin-flate, and affec-
tion and fubmiffion in that of marriage ; a diligent at-
tention to the forming of the tempers of children of both
fexes in their eariieil years, (for that lies wholly upon
the mother) and the whole education of the daughters:
for I know of none fo proper for young ladies as a home-
education.

The greatefl; errors and dangers to be avoided by lad-
dies are comprehended in the following paragraphs.

Vanity in womankind is, if poffible, more abfurd than
in the other fex. Men have bodily itrength, authority,
learning, and i'uch like pretences, for pufling themfelves
up with pride : But woman's only peculiar boafl: is
beauty. For virtue and good fenfe are never the fub-
jeds of vanity.

There is no endowment of lefs confequence than ele-
gance of form and outflde. A raafs of flefli, blood, hu-
mours, and impurities, covered over with a well-co-
loured fl^in, is the definition of beauty. Whether is
this more properly a matter of vanity, or of mortifica-
tion ? Were it incomparably more excellent than it is,
nothing can be more abfurd than to be proud of what
one has had no manner of hand in procuring, but is
wholly the gift of Heaven. A woman may as reafon-
ably be proud of the lilies of the field, or the tulips
of the garden, as of the beauty of her own face. They
are both the works of the fame hand -, equally out of
human power to give, or to preferve ; equally trifling
and defpicable, when compared with v»'hat is fubftan-
tially excellent \ eoually frail and perifhing. ,

Affedation

^6 TtlE DIGNITY or (Book!.

AiTcCiation is a vice capable of difgracing beauty
wori'e than pimples, or the fmall-pox. 1 have often
fecii ladies in public places, of the mod exquifite forms,
render thernfelves, by atfertation and vifible conceit, too
odious to be looked at without di/gull ; who, by a mo-
delt and truly female behaviour, might have commanded
the admiration of every eye- Bat I lliali fay the lefs upon
this head, in conliderarion, that it is, generally fpeak-
ing, to our fex that female aifedation is to be charged.
A woman cannot indeed become completely foolidj, or
vicious, without our ailiftance.

Talkotivenefs in either lex is generally a proof of va-
nity and foliy, but is in womankind, efpecially in com-
pany with men, and above all with men of underftand-
ing and learning, wholly out of charader, and peculiarly
difagreeable to people of leiife.

If we appeal either to reafon, fcripture, or univerfal
confent, we fliali find a degree of lubmiffion to the male
fex to be an indifpenfible part of the female charader.
And to fet up for an equality with the fex to which na-
ture has given the advantage, and formed for authority
and adion, is oppoling nature, which is never done
innocently.

The great hazard run by tlie female fex, and the point
in which their prudence or weaknefs appears moil con-
fpicuous, is in love matters. To a woman's condud:
with regard to the other fex, is owing, more than to all
other things, the happinefs or milery of her exiftence in
this world ; for I am at prefent only confidering things'
in a prudential light.

A woman cannot ad an imprudent part in liflehing
to the propofal of a lover, whether of the honourable
or difnonourable kind, without bringing herfelf to ruin,
irretrievable. If fhe docs but feem to hear with pa-
tience the wanton fe^ucer, her fame is irrecoverably
blalted, and her value for ever funk. The mere fufpi-
cion of guilt, or even of inclination, foils her reputa-
tion ; and Inch is the delicacy of virgin-purity, that a
puff of foul breath flains it ; and all the llreams that,
flow will not reftore its former luftre. Nothing there-
fore can exceed the folly of fo much as hearing one figh

of

Of Prudence.) HUMAN NATURE. .5p7

of the diihonourable lover: His raptures are only the
exprellions of his impure defire. His admiration of the
beautiful and innocent, is only the effect of eagernefs to
gratify his filthy paffion, by the ruin of beauty and in-
nocence. He pretends to love : but fo may the wolf de-
clare his delire to devour the lamb. Both love their
prey : but it is only to deftroy.

Again, with refpeft to honourable propofal?, prudence
will fuggeft to a woman, that the hazard fhe runs in
throwing herfelf away, is incomparably more defperate
than that of the other fex, who have every advantage
for bettering or bearing their afflidions of every kind.
The cafe of the man, who is unhappily married, is ca-
lamitous ; but that of the woman, who has a bad huf-
band, is defperate, and incurable but by death.

If there be any general rule for ladies to judge of the
characters of men, who offer them propoials of mar-
riage, it may be. To find out what figure they make
among their fex. It is to be fuppofed, that men are '
generally qualified to judge of one another's merits;
and as our fex are accultoraed to lefs delicacy and re-
ferve than the other, it is not impoflible to come at
men's real charaders, efpecially with regard to their tem-
pers and difpolitions, upon which the happinefs of the
married life depends, more than upon capacity, learn-
ing, or wealth.

Too great a delight in drefs and finery, befides the
expence of time and money, which they occafion, in
fome inftances, to a degree beyond all bounds of decency
and common fenfe, tend naturally to fink a woman to
the lowed pitch of contempt among all thofe of either
fex, who have capacity enough to put two thoughts to-
gether. A creature who fpends its whole time in drefs-
ing, gaming, prating, and gadding, is a being originally
indeed of the rational make; but who has funk itfelf
beneath its rank, and is to be confider^d at prefent as
nearly on a level with the monkey-fpecies,

H SECT.

95' THE DIGNITY OF (Book L

SECT. XVI.

Mifcellaneoiis Tljoitghts on pjiidence in Acllon,

TO purfae worthy ends by wife means is the whole
of ad:ive prudence. And this muft be done with
refolution, dihgence, and perfevcrance, till the point is
gained, or appears impradicable.

To retort an injury, is to be almoft as bad as the ag-
grelibr. Vv hen two throw dirt againft one another, can-
either keep himfelf clean ?

Adion and contemplation are no way inconfiftent ;
but rather reliefs to one another. When you are en-
gaged in (ludy, throw bufinefs out of your thoughts.
When in bufinefs, think of your bufinefs only.

To a man of bufinefs, knowledge is an ornament. To
a ftudious man, action is a relief.

If you ever promife at all, take care, at leaft, that it
be fo as nobody may faffer by trufting to you..

If you have debtors, let not your lenity get the better
of your prudence; nor your care of your own interell
make you forget humanity. A prifon is not for the un-
fortunate, but the knavifli.

Traclablenefs to advice, and firmnefs againft tempta-
tion, are no way inconfiftent.

There is more true greatnefs in generoufly owning a
fault, and making proper reparation for it, than in ob-
ftinately defending a wrong conduft. But, quitting
your purpofe, retreat rather like a lion than a cur.

A mind hardened againit aiHidion, and a body a-
gainft pain and licknefs, are the two fecurities of earthly
happinefs.

Let a perfon find out his own peculiar weaknefs, and
be ever fufpicious of himfelf on that iide. Let a paf-
iionate man, for example, refolve always to fnew lefs
refentraent than reafon might juftify ; there is no dan-
ger of his erring on that iide. Let a talkative man re-
folve always to fay lefs than the moil talkative perfon in
the conpany he is in. If one has reafon to fufpedx him-
felf of loving money too much, let him give always at
leaft fomewhat hipre than has been given by a noted,
mifer.

A man^

Of Prudence.) HUMAN NATURE. 99

A man, who does not know in general his own weak-
nefs, muft either be a perlbn of high rank, or a fool.

How comes it that we judge fo feverely the aclions
we did a great while ago ? It is becaufe we are now at
a proper didance, and look upon them with an indiffe-
rent eye, as on thofe of another perfon. The very ob-
jeds which now employ us fo much, and the conduct
we now juftify fo ftrenuoufly, can we fay that the time
will not come when we fhall look upon them as v/e now
do upon our follies of ten or twenty years back'v^rds?
Wiiy can we not view ourfelvcs, and our own beha-
viour, at all times in the fame manner? This fhews
our partiality for ourfelves in a moft abfurd light.

When you are dead, the letters which compofe your
name will be no more to you than the rell of the al-
phabet. Leave the rage of fame to wits and heroes.
Do you ftrive to live ufefully in this world, and yoii
will be happy in the next.

It is bed if you can keep quite clear of the great.
Bat if you happen at any time to be thrait into their
company, keep up in your behaviour to them the dig-
nity of a man of fpirit and worth, which is the only true
greatnefs. If you fneak and cringe, they will trample
upon you.

Beware of mean-fpirited people. They are com-
monly revengeful and malicious.

The following advantages are likely to make a com-
pletely accompliilied man. i. Good natural parts.
2. A good temper. 3. Good and general education,
begun early. 4. Choice, not immenfe, reading, and '
careful digeding. 5. Experience of various fortune.

6. Converfation with men of letters and of bufinefs,

7. Knowledge of the world, gained by converfation,
bufinefs, and travel.

if the world fufpsdl your w^ell-intended defigns, be
not uneafy. It only fhews that mankind are themfelves
falfe and artful, which is the caufe of their being fuf-
picious.

Never fet up for a jack-in-an-office. Men of real
worth are modeft, and decline employment, though
much Utter for it than thofe who thrull themfelves

H 3 forward.

«:^'

loo THE DIGNITY OF (Book L

forward. Bat if good can be done, do it, if no one
elfe will.

How much lefs trouble it cods a well-difpofed mind
to pardon, than to revenge I

If your enemy is forced to have recourfe to a lie to
blacken you, confider what a comfort it is to think of
your having fupported fuch a charader, as to render it
impofable for malice to hurt you without the aid of
faliehood. And truft to the genuine faiinefs of your
characfer to clear itfcif in the end.

Whoever has gone through much of life, muft re-
member, that he has thrown away a great deal of ufe^
lefs uneafmefs upon what was much vvorfe in his appre-
benfion, than in reality.

A mifer v;ill fometimes ferve you any way you pleafc
to a(k him, purely to lave bis money.

If you give away nothing till you die, even your
ovvn children will hardly thank you for what you leave
them.

A great number of fmall favours will engage fome
people more to you, than one great one. And where
they hope for more and more, they will be willing to
go on to ferve you.

An idle,peribn is dead before his time.

The great difficulty of behaTiour is in cafe of furprife.

The truell objects of charity are thofe whom modeily
conceals,

A generous man does not lofe by a generous man.

It will be a great misfortune to you, if an intimate
friend, or near relation, fails into poverty. You mull
either lend your affiflance, or be ill-looked upon. And
people are often blamed for niggardlinefs, when, if
all the truth were known, (which might be very im-
proper) they would be juftified in having given to the
full extent of their abilities.

A man's charader and behaviour in public, and at
home, are often as different as a lady's looks at a ball,
and in a morning before fhe has gone through the ce-
remony of the toilet. But real merit, like artlefs beau-
ty, ftiines forth at all times diHinguiliiingJy illuftrious.

There

Of 'Prudence.) HUMAN NATURE. loi

There is nothing more agreeable to Human Nature,
than to have fomeWhat moderately to employ both mind
and body. There is nothing more unnatural than for
a creature endowed with various aclive powers to be
wholly inactive. Hence the lilly and mifchievous in-
ventions of cards, dice, and other amufements, which
empty people have been obliged to have recourfe to, as
a kind of artificial employments, to prevent human na-
ture from finking into an abfolute lethargy. Why
might not our luxurious wafiiers of Heaven's mofi: in-
eftmiable gift, as well employ the lame eagernefs of ac-
tivity in fomewhat that might turn to account to theniv-
felves and others, as in the infipid and unprofitable
drudgerv of the card-table ?

To ferve your friends to your ov^'o ruin, is rcmantic.
To think of none but yourfelf, is fordid.

Riches and happinels have nothing to do with one
another, though extreme poverty and mifery be nearly
related.

Judge of yourfelf by that refpe^fi: you have volunta-
rily paid you by men of undoubted integrity and dif-
cernment, and who have no interell: to flatter you. ACt
up to your character. Support your dignity. But do
not make yourfelf unhappy, if you meet not with the
honour you deferve from thole whole efieem no one,
vahies.

Defpife trifling affronts, and they will v-aniih. A
little water will put out a fire, which, blown up, would
burn a city.

-Give away what you can part with. Throw away
Eothing : you know not how much you may mils it.

Provide for after-life, fo as to enjoy the prefent. En-
joy the prefent, fo as to leave a provifion for the lime to
Gome.

Avoid too many and great obligations. It is running
into debt beyond what you may be able to pay.

Conclude at leall nine parts in ten of what is iiandcd
about by common fame to be falfe.

Wealth is a good lervant, but a bad mafter.

Do not offend a bad man, becaufe he will flick at
jnothipg to be revenged. It is cruel to infult a good

H 3 man,

102 THE DIGNITY OF (Book t

man, who deferves nothing but good. A great man
may calily criiili you. And there is none lb mean who
cannot do mifchief. Therefore follow peace with all
men.

To carry the triumph over a perfon you have got the
"better of, too far, is mean and imprudent : it is mean,
bccaufe you have got the better ; it is imprudent', be-
caufe it may provoke him to revenge your infolence in
fome defpcrate way.

Prefents ought to be genteel, not expenfive : they
are not valued by generous minds for their own fake,
but as marks of love or efteem.

Provide for the word : but hope the beft.
Set about nothing, without firft thinking it over care-
fully. To fay, *' I did not think of that," is much
the fame as faying, " You muft know, I am a lim-
" pleton."

Whoever anticipates troubles, will find he has thrown
away a great deal of terror and anguifli to no purpofe.
Accuftom yourfelf to have fome employment for
every hour you can prudently fnatch from bufinefs.
This book v/as put together in that manner, elfe it could
never have been writ by its author.

Live fo, as nobody may believe bad reports againfl
you.

Whenever you find you do not care to look into your
affairs, you may affure yourfelf that they will foon not
be fit to look into.

Reform yourfelf firft, and then others.
Do not place your happinefs in eafe from pain : there
is no fuch thing in this world ; but in patience under
affliclion, which is within your reach. -

If you are a mafter, do not deprive yourfelf of fo great
a rarity as a good fervant for a flight offence. If you
are a dependent, do not throw yourfelf out of a good
place for a flight affront.

Do what good offices you can : but leave yourfelf at
liberty from promifes and engagements.

Let no one overload you with favours : you will find
it an unfufferable burden,

Ther^

QJPndenct.) HUMAN NATURE. 103

There are many doublings in the human heart : do
not think yon can find out rhe whole of a man's real
rcharad"er at once, unlefs he is a fool.

If yon would embroil yourfelf with all mankind at
once, you have only to oppofe every man's prevailing
paffion. Endeavour to mortify the proud man ; irritate
the paffionate ; put the miier to expence ; and you will
have them all againft you. On the other hand, if yon
had rather live peaceably, give way a little to the par-
ticular weaknefs of thofe you converfe with.

It will take fome time to raife your fortune in a fair
way, and to fit you for a better world: it will therefore
be proper to begin a courfe of induftry and piety as
early as poilible.

Aim at defert rather than rew^ard.

Let no pretence of friendfliip miilead you : he is nat
■your friend who attempts it.

Never keep a bad fervant, in hope of his reformation*

It is feldom that either borrower or lender gets by
the bargain.

Think yourfelf cheap off with a little fcandal for ex-
traordinary goodnefs : how many have paid their live©
for their integrity?

The friendfnip of an artful man is mere felf-intereft:
you will get nothing by it.

If you truft a known knave, people will not fo much
as pity you, v/hen you fuffer by him.

In dealing with a perfon you fufpecl, it may be ufe-
ful in converfation to draw him into difficulties, if pof-
fible, as they crof^-examine witnclTes at the bar, in or-
der to find out the truth. It may even be of ufe to fet
him a talking; in the inadvertency and hurry of con-
verfation, he may dilcover himfelf.

Confider how difficult a thing it mud be to deceive
the general eye of mankind, who are as much interefied
to detedl you, as you are to deceive them.

He is furely a man of a greater reach, who can con-
duA his affairs without being obliged to have recourfe
to tricks and te.mporary expedients, than with them ; he
who knows how to fecure the intereft both of this world
and the next, than he who caimot contrive to get a

H 4 comfortablf

'JC4 THE DIGNITY OF (Bock I.

comfortable fubfiftence in this world without damning
Jiis foul.

It is foolifh to fhew your teeth when you cannot bit^

Whoever loves injuries, let him provoke injuries.

In profperity, prepare for a change : in adverfity,
hope for one.

If you are ill-ufed by a man, efpecially a great one,
put up with the injury quietly, andbe thankful it was not
worfe. When they do but a little mifchief, the world
has a good pennyworth of them.

If you let alone making your will till you come to a
death-bed, you will not do it properly.

If you give at all, do it cheerfully.

If you want to flievv a perfon, that you fee through
his crafty defigns, a hint between jeft and earneft may
do better than telling him bluntly and fully how he
Hands in your mind ; from a little, he will guefs the
reft.

With the multiplicity of bufinefs every perfon has
to do, how can people complain of being diftrelTed for
fomewhat to pafs the time ? Befides private affairs to
condud, or overfee ; children to form to wifdom and
virtue ; the diftrelTed to relieve ; the unthinking to
advife ; friends and country to ferve ; their own paf-
lions to conquer ; their minds to furnifti with know-
ledge, virtue, and religion ; a whole eternity's happi-
nefs to provide for.

Try a friend before you truft him. Truft him no
more than is neceffary. Bear with any weaknefs that
does not ftrike at the root of friendlhip. If a ditFerence
arife, bring the matter to a calm hearing. Make up
the breach, if poflible. But if friendfliip languillies
for any time, let it expire peaceably.

There is as much meannefs in taking every trifle for
an affront, as in putting up with the groffeft indignity.
The firft is the charadter of a bully ; the latter of a
coward: which of the two had you rather be ?

In all fchemes, leave room for the poiTibility of a mif-
carriage.

Thofe are the beft diverfions, which moft relieve the
vn'ind, and exeucife the body; and which bring the

• lea^

VfPnuIence.J HUMAN NATURE. 105

lead expence of time and money. Mirth is one thing*
and milchief another.

It is ftrange to refledl a little upon fome of the irre-
concilable contrarieties in human nature. Nothing
feeras more (Irongly worked into the conllitution of the
mind, than the love of liberty. Yet how very ready
are we in fome cafes to give up our liberty r What
more tyrannical than fafliion ? Yet how do all ranks,
fexes, and ages enllave themfelves in obedience to it ?
There is great reafon to believe that it is wholly in com-
pliance with cuftom, that many judicious, thinking peo-
ple, wafte fo many valuable hours as we fee they do,
at an araufement, which muft be a flavery to perfons
capable of thought, 1 mean the card-table. But liicli
people ought to confider, how they can juRify to them-
felves the throwing away fo great a part of precious
life, beiides giving their countenance to a bad pradice;
merely becaufe it is the fafhion.

Eeitir yourfelf while young : you will want reft
when old.

Do not wifh ; but do.

Truft not relations, unlefs they be fuch as you would
think worthy of truft, if they were ftrangers.

If you are not worth a fliilling after all your debts
are paid, do not fpend a fliilling that you can fave.
Do not fquander away your hopes.

If you can live independent, never give up your
liberty, and your leifure, much lefs your confcience, to
a great man. He has nothing to give in return for
them. If you can but be contented in moderate cir-
curaftances, you may be happy, and keep your inefti-
mable liberty, leifure, and integrity into the bargain.

People are better found out in their unguarded hours,
than by the principal adtions of their lives : the firft is
nature, the fecond art.

If you chance to have a quarrel with any one, by no
means write letters, or fend meffages ; bring the mat-
ter to a hearing, as quickly as poliible, before your fpi-
rits have time to rankle. Endeavour rather to recon-
cile than conquer your enemy. By fo doing, you take
from hifli the inclination to hurt you, which is the belt

fecurity^'

rCo THE DIGNITY OF (Book!.

ieciirity. When you have reconciled him, take care, if
you find he has afted a traiterous part, never to truft,
or be intimately concerned with him any more. You
may love him as a fellow-creatui'e ; but not confide in
iiim 2S a good man.

To gain applaufe, you muft do as the archer, who
obtains the prize by hitting the mark.

Afking a favour by letter, or giving a perfon time
to think of it, is only giving him an opportunity of get-
ting off handfomely.

It is not hard to find cut a man's true merit, as to
abilities. He who behaves well, is certainly no weak
man. But nothing is more difficult, than to find out a
man^s charadler as to integrity.

He, who never mifbehaved either in joy, in grief, or
furprife, muft have his vvifdom at command, in a man-
ner almofi fuperior to humanity, and may be pronounced
,a true hero.

Hafte is but a poor apology : take time, and do your
bufinefs well.

If you v»7ould not be foreftalled by another, or laughed
at in cafe of a difappointment, do not tell your defigns.

If you are to be called a fcrab, let it be for fparing,
where frugality is proper. Who would fpare in the
education of a fon ; in carrying on a confiderable law-
luit ; or in defraying the expence of a foiemnity ?

I would not anfvver for the condud: of the abieft man
in the world, if I knew that he was fo conceited of his
own abilities, as to be above advice.

There is more good to be done in life by obilinate
diligence, and perfeverance, than moft people feem
aware of. The ant and bee are but little and weak
animals ; and yet, by conflant application, they do
wonders.

Do not fcold or fwear at your fervants : they will
defpife you for a palfionate, clamorous fool. Do not
make them too familiar with you : they will make a
wrong ufe of it, and grow fancy. Do not let them
know all the value you have for them : they will prc-
fum.e upon your goodnefs, and conclude that you can-
not do without them* Po not give them too great

wages :

€>; Prudence.) HUMAN NATURE. 107

wages : it will put them above their bufinefs. Do not
allow them too much liberty : they will want dill more
and more. Do not intreat them to live with you : if
you do, they v/ill conclude, they may live as they pleafe.

Irrefolution is as fooUQi as railinefs. If the hufband-
man fhould never fow, or the fliip-mafter never put to
fea, where would be the harveft, or the gains ?

Do not think to prevail with a man in a fury, to calm
his pafnon in a moment ; if you can perfuade him to.
put off his revenge for fome time, it will be the molt
you can hope.. Advice may fometimes do good, when
you do not expect it. People do not care to feem per-
fuaded to alter any part of their conduct : for that is an
acknowledgment, that they were in the wrong. But
they may, perhaps, reflect afterwards upon what you
faid ; and, if they do not v/holly reform the fault you
reproved, they may rectify it in fome meafure.

To be regular is prudence ; to go like a clock, is
mere formality.

Do not wifli for an increafe of wealth ; it does but
enlarge the defires : whereas happinefs coniifi.3 in the
gratihcation of the wants of nature.

Where lies the wifdom of that revenge, which recoils
upon one's felf? Inftead of getting the better of your
enemy, by offending your Maker in revenging an injury,
you give your enemy the advantage of feeing you pu-
nifned. If you would have the whole advantage for-
give ; and then, if he does not repent, the whole pu-
nifhraent will fall upon him,

Profufe giving or treating is laughed at by the wife,
according to the old faying, ** Fools make feails," &c.

He has a good income, who has but fev^ occafions of
fpending : not he who has great rents, and great vents.

Providence can raife the mcaneit, or humble themigh-
tieft : it is therefore abfurd for the one to defpair, or
the other to prefume.

In difficult bufinelles, it may anfwer good purpofes,
to let the propofal be made by a perfon of inferior con-
fequence, and let another, whofe word v/ill have more
weight, come, as if by chance, and ieccnd the motion.

Would

toS THE DIGNITY 07 (Book I.

Would you punilli the fpiteful ? Shew him, that you
are above his malice. The dart, he threw at you, will
then rebound, and pierce him to the heart.

To get an eftate fairly, requires good abilities. To
Ivcep and improve one, is not to be done without dili-
gence and frugality. But to lofe one with a grace,
when it fo pleafes the .divine Providence, is a ftill no-
bler art.

He who promifes raGily, will break his promife with
the fame eafe as he made it.

Keep a watch over yourfelf, when you are in ex-
treme good humour : artful people will take that oppor-
tunity to draw you into promifes, which may embarrafs
you either to break or keep.

Your adions muft not only be right, but expedient :
they muft not only be agreeable to virtue but to pru-
dence.

You may fafely be umpire among ftrangers, but not
among friends : in deciding between the former, you
may gain ; among the latter, you muft lofe.

Great fame is like a great eftate, hard to get, hard to
keep.

Party is the madnefs of many, for the gain of a few ;
fays Swift.

If it gives you pain, or fliame, to think of changing
your fcheme at the remonftrance of your faithful friend
(which fhews extreme weaknefs in you), you may get
over that difficulty, by feeming to have thought of fome
additional coniideration, which has moyed you to fol-
low his advice.

In a free country, there is little to be done by force :
gentle means may gain you thofe ends, which violence
would for ever put out of your power.

He who is unhappy, and can find no ccmfort at borne,
is unhappy indeed.

Never truft a man for the vehemence of his aflevcr
rations, whofe bare word you would not truft : a knave
will make no more of fwearing to a falfehood, than of
affirming it.

Theory will fignify little, without addrefs to put your
knowledge in pradice.

In

OfFrudence.) HUMAK NATURE. Ilf/

In afllidion,* conftrain yourfelf to bear patiently for
a day, or fo, only for the fake of trying, whether pati-
ence does not lighten the burden : if the experiment
anfwers, as you will undoubtedly find, you have only
to continue it.

If you borrow, be fure of making pundual payment;
elfe you will have no more truft.

Is it not better that your friend tell you your faults
privately, than that your enemy talk of them publicly ?

A princely mind will ruin a private fortune. Keep
the rank in v/hich providence hath placed you : and do
not make yourfelf unhappy, becaufe you cannot afford
whatever a wild fancy might fuggeft. The revenues
of all the kingdoms of the world would not be equal
to the expence of one extravagant perfon.

Where there is a profpedt of doing good, neither be
fo forward in thrufting yourfelf into the direction of
the bufinefs, as to keep out ethers, who might manage
it better ; nor fo backward, through falfe modefty, as
to let the thing go undone, for want of fomebody to dc^
it. If no one elfe, who could execute a good work
better, will engage in it, do you undertake and execute
it as well as you can.

The man of books is generally awkward in bufinefs :
the man of bulinefs is often fuperficial in knowledge.

In engaging yourfelf for any perfon or thing, you will
be fuL-e to entangle yourfelf, if things Ihould not turn
out to your expedtation. And if you get off for a lit-
tle ridicule, think it a good bargain.

You may perhaps come to be great, or, rich; but
remember the taxes and dedudions you will be liable
to, of hurry, noife, impertinence, flattery, envy, anxiety,
difappointiTient; not to mention remorle. All thefe,
and a hundred other articles fet on one fide of the ac-
count, and your wealth and grandeur on the other, are
you likely to be greatly a gainer in happinefs, by quit-
ting a private ftation for pomp and Ihew? A(k thofe
who have experience.

Neceffity and ability live next door to one another.

If you never aik advice, you will hardly go always
right. If you a(k of too many, you will not know which

way

no THE DIGNITY OF (Book I,

way to go. If you obftinately oppofe advice, you will
certainly go wrong. A wicked counfeilor will miflead
you wilfully: a foolilh one thoughtlefsly.

Never take credir, where you can pay ready money;
efpecially of low dealers: they will make you pay in-
tereil with a vengeance.

Never refufe a good offer, for the fake of a better
market: the firil is certainty; the latter only hope.

To make a thing come of another, which you mull
at laft have done yourfelf, is an innocent, and often
ufeful art in life*

Take care of irrevocable deeds*

He who has done all he could, has difcharged his
confcience.

Debt is one of the mod fubftantial and real evils of
life: efpecially when a man comes to be fo plunged, as
to have no profped: of ever getting clear. An honeft
mind in fuch circumflances,, raufl be in a ftate of de-
fpair, becaufe there is no hope of ever being in a con-
dition to do juftice to mankind.

Never let yourfelf be meanly betrayed into an admi-
ration of a perfon of high rank, or fortune, whom you
would defpife, if he were your equal in ftation: none
but fools and children are ftruck with tinfel.

It is an employment more ufeful in fociety, to be a
maker-up of differences, than a profeflbr of aftronomy.
Bat it requires prudence to know how to come between
two people who are bickering at one another ; and not
have a blow from one or other.

If you mud give a perfon, who comes to afk a fa-
vour, the mortification of a denial, do not add to it that
of an affront, unlefs he has aflronted you by his petition.

If you make ufe of the faults of others, as warnings
to avoid falling into the fame errors, you may profit by
folly, as well as by wifdom. If you think of nothing
but laughing at them, I know no great advantage you
can get by that.

If you can, by any fudden contrivance, (for framing
of which you do not find yourfelf reduced to the ne-
cefTity of a lye, or any other bafer art,) draw off part
of the attention of your enemy, or difconcert his mea-

5 fures

OjPnrdrnce.) HUMAN NATURE. 3IE-

fares, as it is common in war to attack at feveral places
at once; I riold it an honeft and laudable artifice.

Do you not remember, when you was about twenty
or twenty-five years of age, that you was very full of
your own talents and accomplifhraents? Do you not
find, that you have been growing every year lince,
more and more ignorant and weak in your own opiruon ?
Let this teach you to put a proper eilimate upon yowr
attainments, and to know that the time will come,
when (if you be found worthy of true knov^^ledge) you
will relied: on all your acquiiitions in this ftate, as com-
paratively mean and trivial

Look back upon the dilBculties and troubles you ha\''e
been embarraflbd with in life; and obferve, v/hether
mod of them have not been occaiioned by raifcondudt,
pride, paffion, folly, and vice: and if you find you can-
not bring yourfelf to give up what has coft you infinite
trouble and vexation, conclude yourfelf a confirmed
incurable madman.

If ever you engage in any defign for the public good,
depend upon meeting with aimoft as many hindrances^
as you have difierent peribns to be concerned vv'ith.
You v^ill have a difficulty ftarted by almofl; .every one,
to whom you propofe your fcheme. One will tell you,
it will do no good; another, that it will do harm;
and almofi all will be cold to what is not of their own
propofing. Some will feem to come into your fcheme
at once, and will by degrees draw you out of the v.^ay
you was in. By and by, fome bugbear flarts up before
them ; and then they are as hafty to defert you, as they
were fanguine to join you. Many love to make a fhew
of public fpirit, while there is no trouble to be taken,
or expence to be laid out ; but when you expecl them
to bedir themfelves in earned, you find yourfelf difap-
poinied. Many, for the mere vanity of beinp; in a
Icheme, will be very bufy ; but if they find, they can-
not be of the importance they defire, or that they can-
not rule all, the public good may iliift for itfelf, foe
what they care ; they will have no concern, where
they mud go along with others. The timoroufnefs of
fome J the difficulty of others, with refped to their cha-

raders^

U2 THE DIGNITY OF (Book L

radters, which they do not care to hazard for the pub-
lic advantage ; and the raflmefs of others, who will be
meddling ; the coldnefs, the forwardnefs, the pride, the
diffidence, of thofe who iliould go along with you, will
be fo many obftacles in your way, which will heartily
plague you, if not wholly difconcert your fcheme. But
we mult not, on account of the difficulties, refolve againll
attempting any thing for the general advantage. On the
contrary, the more the difficulty, the greater the praife.
The proper method of proceeding on fuch occalions, I
take to be as follows :

Coniider carefully your fcheme, with its probable
confequences, comparing it with whatever you have
known done, that may concide with, or refemble it,
either at home or in foreign countries. Then talk it
over with one or more friends, w^hom you know to be
men of underftanding and fincerity. Keep it as private
as poffible, till it be almoft ripe for execution. Carry
it as far as you can, before you deiire the concm'rence
of any number of perfons, efpecially of high rank.
They are generally, and not altogether without reafon,
fufpicious of whatever is propoied to them as a project.
And one will not be firft, and another will not be firft,
in a new fcheme ; though they will perhaps join with
others, efpecially of their own rank. By this condudl,
you may by degrees draw into a concurrence with yoii
lome perfons, whofe names may be of fervice, and may
prevent the objeclions which may be made by others.
For when people fee a defign going into immediate
execution, they will coniider it in a very diffisrent man-
ner from what is only propofed as a poffible fcheme,
but is yet wholly immature.

I cannot help wondering at the turn of many peo-
ple's minds, who are fond of what is far fetched, merely
for its being foreign. Whereas one would think felf-
love, which produces fo many fooliffi effedls, might at
leaft produce one reafonable one, I m.ean, to make peo-
ple fond of home, and whatever is the product of their
own country, and their own grounds. Why ffiould we
love our own children, our own works, and oui!' own
weakneiTes merely becaufe they are our own, at ths

ilime

K^j Prudence.) HUMAN NATURE. 113

fame time that we iove foreign fafliions, wines, mufici-
ans, &-C. merely becaufe they are foreign ? For my part,
I think it is much more for an Engll/Jj gentlemaii to
boaft, tliat the proviiions of his table are the prociud of
his own eftate, and the drefs he wears, the maniifadture
of his own country, than that the four quarters of the
globe have been ranfacked to feed and clothe him.

If, while you are young, and bad habits are yet but
weak in yon, you have not ftrength of mind to conquer
them, how will you be able to do it, when they have
acquired ftrength by length of time and practice? If
you do not find youvfelf now difpofcd to look into the
flate of your mind, ctiid to repent and reform, while
there is lefs to fet right, how will you bring yourfeif
hereafter to examine your own heart, when all is ccn-
fufion within, and nothing fit to be looked into ? Or
how will you bring yourfeif to repent and reform,
v,'hen there will be fo much to fet right,- that you will
not know where to begin ?

It is eafy to keep from gaming, drunkennefs, or any
other failiionable vice. You have only to lay down a
firm refolution, and fix in your m,ind a ft':ady averfion
againft them. When once your humour is knovv^n, no-
body will trouble you. They will perhaps lay of you^
He is a queer fellow, and will not do as other people
do. At laft, thole who cannot live without the cavd-
table and the bottle, will drop you ■, and then you have
only to feek out company where improvement is m^ore
purfued than amufement. I am miitaken if you will
be a great lofer by the exchange.

Make a fure bargain beforehand v.'ith workmen ; and
by no means be put oil with their telling you, they wiil
refer the price to your difcretion.

A perfon, who fills a place of eminence, vv-ill do wc^il
to obferve the following rules, i. Above all things to
acl a ftridly juft and upright part : for that Vv'ill ne lure
to end well. 2. To make his advantage of the errors
of his predecefibrs. 3. To avoid all extremes in gene-
ral : violent meafures are wholly inconfificnt with pru-
dence. 4. To fufpedt all ; but take care not to feeni
fufpicioiis of any. 5. To be content wnth a moderate

I I incor^ie.

JI4 THE DIGNITY OF (B^ok ?.

'"•incDme, and moderate oftentation : great riches and gran-
deur infallibly draw envy and hatred. 6. To be eafy of
accefs : {limiefs is univerfally hated ; and affability tends
to reconcile people to the private charader of a perfon
whofe public condud; may be obnoxious, 7; To hear all
opinions, and follow the beil. 8. Toliften attentively to
the remarks made by enemies. 9. To fnew to inferiors
fomewhat perfonvdly great in his conduci and character :
it expofes a man of rank to extreme contempt, to obferve
that what makes the difference between him and his in-
feriors; is chiefly drefs, riches, or Oation. 10. To retire
in time, if poliible, with a reputation unfuliied.

Health ; a good confcience ; one hundred a year for
a fingle perfon, or two for a fami-ly ; the real neceffa-
ries of life are foon reckoned up. If there happen to
he in the neighbourhood a few converfable people, with
whom you may walk, or ride out, hear a fong, crack a
harmiei's joke, or have a game at bowls, you are pof-
leifed of the whole luxury of life. Where is the man
whofe merit may challenge fuch happinefs ? Yet how
many are there diffatislied in affluence beyond this ?

If you find yourfelf in a thriving way keep in it.

Throw fordid felf out of your mind, if you think o-f
being truly great in fpirit.

A readinefs at throwing any fudden thought which
may cccur, either in reading, or converfation, into eafy
language, may be of great ufe toward improvement in
prudence for adion, and furniiure for converfation. One
who accudoms himfelf much to making remarks of all
kinds in writing, muft in time have by him a collection
containing fome what upon every thing.

I do not know a much greater unhappinefs in life,
than that of being connefted, by blood or friend fhip,
with unfortunate neceffitous people. A generous mind
cannot bear to lee them fink, without endeavouring to
help them out of their difficulties. The confequence of
which is, being drawn" into difficulties by their means. If
you lend, and aflv for your own, a quarrel follows.
And if you give freely, they will depend on your fup-
porting them in idlenefs. And after all, what is moll
vexatious is, that you can feidom do anv eood to im-

prudent

{^.Priuhn:e.) HUMAN NATURE. 115

prudent and unt.hriving people. Such connexions u
j^prudent man will avoid, or give up as foon as poiiible.
2L, Do not think of any great defigii after forty years
ne»f age. srto t>JB^,iq (!»(jj o7 3lc|03q dlionop^'j 01

lU ilievery, deliberatitig u^on bufinef*. isijjglj^jthe bu-
<>fii|fer^.it'-"=)in: OM? bn;

Your jneighbour has more income than enougli ; yoa
havejull enough. Is your neighbour the better for
Ijaving what he has no ufe for ? Are you the vvorfe for
being free from the trouble of what would be ufeiefs
to you ? . ' .

Better confider for an hour, than repent for a year.
Let fcandal alone, and it will die away of itfelf : op-
pofe ir, and it will fpread the fafter.

Let fafety and innocence be two indifpenfable ingre-
dients in all your amufements : is there' any pleafare in
what leads to lofs of health, fortune, or foul?

Take care of falling out of conceit with your wife,
your ftation, habitation, bufinefs, or any thing elfe,
which yoa cannot change. Let no comparifons once
enter into your mind : the confequeiice will be reilleis-
nef$,*envy, and unhappinefs.

Be not defirous of fcenes of grandeur, of heightened
pleafures and diveriions : it is the fure way to take your
,:,heart off from your private (lation and >'='ay of life, and
to make you uneafy and unhappy. It is a thoufand to
one but, if you were to get into a higher ftation, you
..jw.Quld find it awkward and unfuitable to you, and that
you Vv'ouid only want to return again to your foimer
happy independence.

Tiiere is no time fpent more (tupidly, than that which

. fome ki'vurious people pais in a morning between fleep-

.ting and waking, after nature has been firily gratified.

He who is awake, may be doing foraewhat : he v^ho is

afleep, is receiving the refreflunent necellhry to lit liini

for action : but the hours fpent in dozing and fiumber-

.ing, can hardly be called exiftence.

- ': Gonlider, the mod elegant beauty is only a fair fein

dravvn over a heap of the fame fleih, blood, bones, and

impurities, which compofe the body of the ugiieftdung--

hiH-begy;ar.

oo'

I 2 It

ii6 THE DrCNlTY or (Book L

If yen have made an injudicious friendfliip, let it link
gently and gradually ; if yen blow it up at once, raif-
chief may be the confeqnence : never difoblige, if you
can pofiibly avoid it. :ModB -far

if you want to try experiments, take care at lead,
that thsy be not dangerous ones.

Better not make a prefent at all, than do it in a piti-
ful manner : every thing of elegance, is better let alone
th-ari clmr.fily performed. '

If you want to keep the good opinion of a great per-
fon, whom you find to be a man of underilanding ; do
not thruft yourfelf upon him, but let him fend for you,
when he wants you. Do not pump for his fecrets, but
ftay till he tells you them ; nor offsr him your advice
nnaiked; nor repeat any thing of what palTes between
you, relating to family, or llate-afFairs ; nor boaft of
your intimacy with him ; nor fhev/ yourfelf ready to
fneak and cringe, or to make the enemy of mankind a
prefent of your foul to oblige your patron. If your
fcheme be, to make your fortune at any rate, put on
your boots, and plunge through thick and thin.

It will vex you to lofe a friend for a fmart ftroke of
raillery ; or the opinion of the wife and good, for a piece
of foolidi behaviour at a merry-making.

The more you enlarge your concerns in life, the more
chances you will have of embarraffments.

Manldnd generally aft not according to right; but
more according to prefent intereft ; and mod according
to prefent paffion : by this key you may generally get
into their defigns, and foretel Vv hat courfe they will take.

In efli mating the worth of men, keep a guard upon
your judgment, that it be not biafTed by wealth or (JDlen-
dor. Ar the fame time, there is no neceflity for treat-
ing with a cynical inlolence, every perfon whom Pro-
vidence hath placed in an eminent ftation, merely be-
caufe your experience teaches you, that very few of the
great are deferving of the efteem of the wife and good.
Confiderthe temptations which befiege people ofdillinc-
tion, and render it alraoft impoilible for them to come at
truth; and make all reafonable allowances. If you fee
any thing like real gocdnefs of heart in a perfon of high

rank.

Of Prudence.) HUMAN NATtJRE. 117

rank, admire it as an uncommon inllance of excellence,
which, in a more private flation, would have rifen to an
extraordinary pitch.

Never write letters about any affair that has occa-
iioned, or may occafion, a difference : a diil'erence looks
bigger in a letter than in converiaticn.

Do not let one failure in a worthy and pradicable
fcheme baffle you : the more diiliculty the more glory.

If you do not fet your whole thoughts upon a bu-
linefs, while you are about it, it is ten to one but you
raifmanage it : if you fet your aiFcclions immoveably
upon worldly things, yoii will become a fordid earth-
worm.

Grief fmothered preys upon the vitals: give it vent
into the bofom of a friend : but take care that your
friend be a perfon of approved tenderners; ^X^a he vviii
not adminifter the balm of fyrnparhy : of tried pru-
de nee ; elfe you will not profit by his advice or confo-
lation : and of experienced fecrefy; elfe you may chance
*to find yourfelf betrayed and undone.

In public places be cautious of your behaviour: you
■know not who may have an eye upon you, and afrcr-
wards expofe your levity or affeclation where you would
ieaft vvifn it. Nothing can be imagined more naufeous
than the public behaviour of many people, who make
niighty preteniions to the elegances of life. To go to
church, to a tragedy, or an oratorio, only to diiiurb
ail v.'ho are within reach of your impertinence, fnevvs
a want, not only of common modeRy and civility, but
of common fenfe. If you do ncsl conie to improve, or
• to enjoy the entertainment, you can have no rational,
'fckeme in view. If you v*'ant to play off your fooleries^
you have only to go to a rout, where you Hre fure no-
thing of fenfe or reafonable entertainment will have any
place, and where confequently you can fpcil nothing.
As to indecencies in: places of public worfnip, one wpuld
think the fear of being (Iruck by the Power to whom
fuch places are dedicated, would a little rciliain the
public impiety of fome people.

Never difoblige fervants, if you can, avoid it. Lov/
people are often mifchievous \ and having lived vvith

1 ^ ^ Jo^V

j.iS THE DIGNITY OF, &c.

jo'd, have it in their power to mifreprefent and injure
you.

Th6 more fervants you keep, the worfe yea will be
ferved.

Great people think their inferiors do only their duty
in ferving them ; And that they do theirs in rewarding
their ifervices with a nod or a fmile. The lower part of
mankind have minds too fordid to be capable of grati-
tude. It is therefore chiefly frorii the middle rank that
you may look for a fenfe and return of kindnefs, or any
thing worthy or laudable.

Do not let your enemy fee that he has it in his power
to plague you.

Beware of one who has been your enemy, and all of
a fudden, no body knows how, or why, grows mighty
loving and friendly.

In propoling your bufinefs, be rather too full, than
too brief, to prevent miftakes. In affiurs, of which you
are a judge, make the propofal yourfelf In cafes which
you do not underftand, wait, if polTible, till anothe)^
makes it to you.

Be fearful of one you have once got the better of.
You know not how you may have irritated him ; nor
how deeply revenge works in his heart againft you. It
is better not to feem to have got the advantage of your
enemy when you have.

If you afl^ a favour, which you had fome pretenfions
to, and meet with a refufal, it will be impolitic to flievv
that you think yourfelf ill ufed. Y'ou will act a mofe
prudent part in feeming fatisfied with the reafons given.
So you may take another opportunity of foliciting;
and may chance to be fuccefsful : for the perion you
have obliged will, if he has v.ny grace, be afliamcd and
puzzled to refufe you a fecond time,

Ir you are defamed, confider, whether the profecu-
tion of the perfon who has injured you is not more likely
to fpread the report, than to -clear your innocence. If
fOf your regard for yourfelf will teach you what courfe
td'takeo ^ . >^ .Gsviaxd..

THE

1 t^s.

DIGNITY

O F

HUMAN N A T U Pv E<

BOOK IL
Of Knowledge.

INTRODUCTION.

J AVING in the former book laid before the young
^ reader a feries of dircdions with regard to his
coiiducl in oioft circumdanccs in life, which, if he will
follow, fupplying their deftciences (as it is impoliibie tq
frame a fyrtem of prudentials that ihall fuit all poilible
cafes without deficiency) by applying tq the judicious
and experienced for advice in all extraordu-iary emer-
gencies, and by forming his condudl by the beft rules
and examples, he will have great reafon to hope for
fuccefs and credit in life, and to have even his difap-
pointments and misfortunes afcribed, at lead by the
candid and benevolent, to other caufes, r^the^ than tq
error, or mifcondudt on his part ; it follows next to prp-
ceed to the confideration of what makes another very''
confiderable part of the dignity of human life, to wit^
The improvement of the mind by ufcful and prnamerital
knowledge.

It niay be objedled, that, as all our knovvledge- is
comparatively but ignorance, it cannot be of much im-
portance that, we take the pains to inquire what is of fo
little confequence when acquired.

But it is to be obferved, that our knowledge is faid
to be inconfiderable only in comparifon with that of fu-
peraor beings, and that w^hat we"caaknow is not to be

I 4 named

120 THE DIGNITY OF (Book IL

natned in comparifon with what in the prefent ftate lies
wholly oqt of our reach. And though this is the cafe
not only of our Ihort-iighted fpecies, but alfo of the
highsft archangel ill heaven, whofe coniprehenfion, being
flill iiniie, muft fall infinitely (liort of the whole extent
of hBpwletlge, which in the Divine Mind is ftrictly in-
finite rj -fi^t I believe hardly any man can be found fo
weak as to defpife the knowledge of an angel, or fupe-
riov.bd^jg, or who v/ould not willingly acquire it, if it
Wfre:|s<Qiiible.

If there is a certain meafure of knovidedge;, which we
are fare is attainable, becaufe it has been attained by
inany of our own fpecies, muft we defpife it becaufe we
know there are vaft tracks of fciencc to which human
fagacity cannot reach ? Muft we fail out with our eyes
becaufe they cannot take in the ken of an angel ? Muft
we refolve not to make ufe of them to fee our way here
on earth, becaufe they are not acute enough to Ihew
us whether there are any inhabitants in the moon ?

Truth may be compared to gold or diamonds in the
mine, the fuialleft fragment of which is valuable. And
if one had the offer of all the gold duft, or all the fmall
diamonds of a mine, I believe he would hardly reject
it, becaufe he could not have the working of the rich
vein }vholly to himfelf. Truth is the proper object of
the underftanding, as food is the ncurifhment of the
body. Lefs important truths are ftill worth fearching
for.. Truths of great importance are worth any labour
the finding them may coft.

It is, tiierefore, piuiiiiy one thing to be conceited of
any acquiiitions we can make in knovv'ledge, and ano-
ther, to defpife thofe that are within our power. There
is no doubt but the raofc enlightened angel above, is lefs
conceited of the vaft treafures of knowledge he poiTeffess,
;:han a ftudent in his; firft year at the univeriity, is of the
crude and indigeftcd fmattering he lias gained. Nor is
there any roon)' to doubt, that knowledge is more
efteeraed by thole fagacious beings who beft know the
value of it,, than by our Ihort-lighted fpecies, who have
gone Inch incQ^fiderabie lengths in it.

The

CfKm-ivkJg.'.J HUMAN NATURE. 121

The prefent is by no means an age for indulging ig-
norance. A perfon, who thinks to have any credit
among mankind, or to make any figure inconverfation,
mull abfolutely reTolve to take forae pains to improve
himielf. V/e find more true knowledge at prefent in
fliops and counting-houfes, than could have been found
an age or two ago in univeriities. For the bulk of the
knowledgeofthofe times confiiUd in fubtlc diilincTtions,
laborious difquifitions, and endlcis difpuies about words.
The univerfal diffuficn of knowledge, vv'hich we obferve
at prefent among all ranks of people, took its rife from
the publilhing thole admirable effays, the Speculator,
Tatier, and Guardian, in which learned fubjedls were,
by the elegant and ingenious authors, cleared from the
fcholaiiic rubbiln of Latin andLogic, rcprcfented in a fa-
miliar ftyle, and treated in a manner which people of
plain common fenfe might comprehend. The pra61ice
of exhibiting courfes of experiments inLcndon, and other
great cities, which was firlt introduced by IVhiJton^ De-
fagiiliers, and others, has likewife greatly contributed to
the fpreading a taile for knowledge am^ong the trading
people, who nov/ talk familiarly of thingF, their grandfa-
thers would have thought it as much as their credit was
worth to have been thought to know.

There is indeed greater danger, left the flood of
luxury and vice, which overruns the nation, go on in-
creafing, till it deftroy all that is truly noble and valu-
able in the people. I need not ij.y danger. There is
not the leaft doubt but the debauchery of modern times
will (hortly make an end, either of the nation or of it-
iclf. The hillories of all the llarcs of former times,
where luxury has prevailed, fufhcicntly (hew what we
have to expecf. However, at prefent, it is abfolutely
neceffiiry, in order to be on a f Jot with others, that v^e
take a little pains to improve ourfelves, efpecially in
thofe pans of knowledge v/hich enter commonly into
converfation, as morals, hillory, and phyfiology.

Nothing makes a greater diiFerence between one be-
ing and another, than different degrees of knowledge.
The mind of an ignorant ptrfon is an abfolute void.
That of a wrong-hsaded perfon may be compared to a

town

122 THE DIGNITY OF {Book II.

town facked by an lenemy, where all is overturned, and
nothing in its proper ftate or place. That of a wife
man h a magazine richly furniflied. There important
truths are Rored up in luch regular arrangement, that
refledion fees at once through a whole feries of fubjects,
and obferves diflinclly their relations and connedion?.
We may coniider the mind of an angelic being as a vaft
palace, in which are various magazines ftored with
I'ublime truths, the contemplation of whofe connec-
tions, relations, and various beauties, muft afford a happi-
nefs to us inconceivable. The Divine Mind (if it may be
allowed us to attempt to form any faint idea of the Origi-
nal of all per feci ion) may be confidered as the in^mienfe
and unbounded treafure of all truth, where the original
ideas of all things that ever have been, that now are, and
that ever Oiall be, or that are barely poffibie, are continu-
ally prefent; the continual contemplation ofwhich infini-
tude of things, with the infinite beauties refuhing from
their various relations and conneclicns, mult (if we may
take the liberty of the expreffion) afford infinite enter-
tainment and delight.

Thus, in proportion to the rank which any being holds
in the univerfe, fuch are his views and his comprehen-
lion of thincrs. And I know not whether the difference
be greater betwixt the moft enlightened of our ipecies,
and the lowed order of angelic beings; than downward
from the moft knowing of our fpecies to the moit igno-
rant. To compare an illiterate clown, or even a noble-
man funk in fenfuality and ignorance, (for it is the fame
thing whether you choofe out of the great vulgar or the
fmall) with a Newton or a Clarke ; to compare, 1 fay,
two minds, ofwhich the one is wholly blind and infen-
fible to every thing above the mere animal funClions,
of which a brute is as capable as he \ and the other u
raifed habitually above the regards of fen fe, and is em-
ployed in the contemplation of great and fublime truths,
in fearching into the glorious works of his Almighty
Maker in the natural world, and his profound fchcrne
of government in the moral, and, by the force of a iiu-
pendous fagacity, is able to penetrate into, and lay open
to others, truths feemingiy beyond human reach ; by
•knowing more of the Divine works, is capable of form-

in?:

OfKmivkdrc.) HUMAN NATURE. 123

ing''i:nore jud: conceptions of the glorious Author of all,
and confequently of paying him a more rational obe-
dience" and devotion, and of approaching nearer to him;
t6 compare two minds fo immenfely different in their
capacities and endowments, what iikenefs appears to
determine us to regard them as of the fame fpecies, and
riot rather to pronounce the one an angel, and the other
a brute ?

We fee, therefore, that though there may be no room
for pride oj felf-conceit on account of our attainments
in knowledge, iince the higheft pitch we can pcflibly
foar to, will be but inconiiderable in comparifon with
what we never can reach ; yet there is a great deal of
room for laudable ambiiion ; Iince we fee it is poilible
to excel the bulk of our fpecies, for any thing we know,
a] mod as much as an angel dees a brute.

All endowments and acquifitions mnfi: have a begin-
ning. Time was, when Sir Ifacic Newton did not know
the letters of the alphabet. And the time may, and,
no doubt, will come, when the meanefl: of my readers.
if he makes a proper ufe of the natur.il abilities, and
providential advantages given him, and fludies 10 gain
His favour, in whofe difpofai all gif's and endowments
are, will exceed not only the pitch to which the above-
mentioned prodigy of our fpecies reached, but will rife
to a ftation above that which the higheft archangel in
heaven fills at prcfent, though the diftance mull flill
continue. And no one knows "what immenfe advantage
it may be of, to have endeavoured, even in this imper-
fect: ftate, to get our minds opened, by the accefs of new
ideas and views ; to have habituated ourfelves to ex-
amine, to compare, to reflect, and diftinguiih. It is
evident that all thefe exercifes of the underftanding
muft be abfoluiely neceflary in any future ftate what-
ever, for enlarging the fphere of our knowledge, and en-
nobling our minds. And what an advantage mull it be
for future ftates to have begun the work here that is to
be carried on to eternity? To what end does religion,
and even reai'on, direct us to mortify our padions and
appetites, to habituate bur minds to the contemplation
of thofe high and heavenly things we hope to cone one
day to the enjoyrneiit of? No doubt, it is neceflary in

the

^24 'I'HE DIGNITY OF (Book IL

the! nature of things, that our minds, in their prefent
infant ftate (as this may very properly be called) be
formed and difciplined, by cuftom and habit, to that
temper and character, which is to be hereafter their
glory, their perfediion, and their happinefs. Transfer
the view from practice to knowledge, and you will find,
that the analogy will hold good there likewife. It is
neceliary that we cultivate to the utmoft all the faculties
of our fouls in the prefent (late, in order to their ar-
riving at higher degrees of perfection hereafter. And
no rational mind ever will, or can, rife to any high degree
of perfection in any llate whatever, and continue in ig-
norance. For if the definition of a rational mind be,
*' A being endowed with underftanding and will," (I
mention only the two principal faculties) there is no
doubt but it is equally necellary to the perff^ction, and
confequently to the happinefs of every rational being,
that its underftanding be enlarged and improved by
knowledge, as that its will be formed and dire<^ed by a
fenfe of duty. To put the matter upon its proper foot,
we ought to confider the improvement of every faculty
of our minds as a part of virtue, of which afterwards.
And in doing fo, we fhall find, that there ought to be
FiO diltinclion between the love of knowledge and of
virtue ; it being evident, that the proper improvement
and due conduci of the underftanding is an indifpen-
t, fable part of the duty of every rational being. Juil; fen-
timents of the fupreme Governor of the world, of our
own nature and Itate, of the fitnefs and propriety of
moral good, and the fatal effects of irregularity, are the
only fure foundation ofgoodnefs. Now, to attain full
and clear notions of thefe, it will be ncceilliry to make
pretty exeenlive inquiries, to carry our refearchcs a con-
iiderable way into the works of God, from wlit^iC*d'^.»e
dravv' the clearefl conceptions of his nature and attri-
butes ; to Rudy our own nature and (tate, with the va-
rious pafiions, appetites, and inclinations, whidh enter
into our conftitution; the conneftions and relations we
Hand in to one another j and the difierent natures and,
confequences of acftions, according to the motives they
.fpring from, and the circumftances which diveriify

them

OfKmtch'dgf.) HUMAN NATURE. 225

theai. All this, I fay, will be of iitimenfe advantage
for raifing us above vice, and confirming us in a Heady
courfe of virtue, v/hich is the dire6l tendency of all true
knowledge, and the efFedt it never fails to produce in
every honed and uncorrupted mind.

And though it muft be owned, that an illiterate day-
labourer, who earns his living by hedging and ditching,
who is devout toward his God, and benevolent to his
neighbour, is a much nobler and more valuable being
in the fight of his Maker, than the moft acconipliflied
courtier, who fupports his grandeur by the wages of
iniquity ; nay, though it is evident, that great know-
ledge will even make a vticked being the worfe, as it
enables him to be more extenlively wicked ; it does not
therefore follow, that knowledge is of no confcquence
to virtue ; but only that vice is of fo fat?.! and deftmc-
tive.a nature, as to poifon and pervert the bell things
where it enters. If the above day-labourer, by the
mere goodnefs of his heart, may be acceptable to God,
and elleemed by ail good men, how much higher might
he have rifen, with the addition of extenfive improve-
ments in knov.'ledge? Could ever a Woola/ion or a Cud-
ijDorih have formed fuch juft, or fuch fublime notions of
virtue and of fpiritual things ? Could they ever have ar-
rived at the pitch of goodnefs themfelves reached, or
could they have reprefented it in the amiable lights they
have done, fo as to gain others to the ftudy and practice
of it, without exteniively-improved abilities?

Enough, methinks, has therefore been faid to invite
readers, efpecially the younger fort, to engage in the
truly noble and worthy labour of improving their minds,
rather than indulging theiv fenfes ; of cultivating the
immortal part, rather than pampering the body, of a-
fpiiing to a refemblance of the nature of angels, yather
than finking themfelves to the rank of the brutes.

It is amazing and delightful to confider, what feem-
ingly diiScuk things are done by means of human know-
ledge, fcanty and confined as it is. The wonders per-
i^formed by means of reading and writing are fo ftriking,
that fome learned men have given it as their opinion,
that the whole was commanicated to mankind origi-
3 nally

ta<i THE DIGNITY Ol? - fBo<-:>. If,

nally by fome fuperioi being. That by means of the
TariouS'Conipoiitions of about twenty different articula-
tions of the human voice, performed by the cifallance
of the liiRgs, the glottis, the tongue, the lips, and the
teeth, ideas of all lenfible and intelligible objeds in na-
ture, in art, in fcience, in hiftory, in morals, in fuper-
naturals, fnould be communicable from one niii'd to
another ; and again, that hgns fhould be contrived, by
which thofe articulations of the human voice IhoUid be
exprcfied, fo as to be communicable from one mind to
another by the eye ; this feems really beyond the reach
ofhumanity left to itfelf. To imagine, for example,
the firft of mankind capable of inventing any fet of
founds, which flioald be fit to communicate to one ano-
ther the idea of what is meant by the words virtue or
rectitude, or any other idea wholly uncormeded with
any kind of found whatever, and afterwards of invent-
ing a fet of figns, which flioukl give the mind, by the
eye, an idea of v>'hat is properly an objecl of the fcnfe
of hearing (as a word, when exprelTed with the voice,
reprefents an idea, which is the mere objecl of the under-
fianding) ; to imagine mankind, in the firil ages of the
world, without any hint from fuperior beings, capable
of this, feems doing too great honour to our nature. Be
that as it will ; that one man Ihouid, by uttering a
fet of founds no way conneclcd with, or naturally re-
prefentative of, one fet of ideas more than another;
that one man Hiould, by fuch feemingly unlit means,
enlighten the underftanding, roufe the paffions, de-
light or terrify the imagination of another ; and that
he fliould not only be able to do this when prefent,
■viva voce \ but that he (liould prod^uce the fame efiedt
by a fet of figures no way naturally fit to reprefent either
th-^ ideas he would communicate, or (lefs fiiil) the arti-
culate founds, which are themfelves but rcprefentatives
of ideas ; and that he (hould affed; another perfon at
pleafure, at the diilance of five thoufand miles, and with
as much precifion and accuracy as if he were upon the
fpot, nay, as if he could open to him his mind, and
give him to apprehend the idecs as they lie there in
their original Itate, is truly admirable. The tranflating

(lo

OfKnnvIedge.) HUMAN NATURE. 127

(fo to fpeak) ideas into founds, the tranllating thofe
founds into vifible objeds, the tranllating one fet of
tliofe vifible objedls into another, or turning one lan-
guage into another, as Hebrew^ Greek, or Latin, into
EngJiJh ; all this, if we were not familiar with it, would
appear a fort of magic; but our being accuftomed to it
does not lelFen its real excellence.

Again, if we conlider what ftrange things are com-
monly done by every novice in nuaibers, we cannot
help admiring the excellence of knowledge. To tell
an Indian, that a boy of twelve years of age could, by
making a few fcrawls upon paper, determine the num-
ber of barley-corns, which would go round the globe
of the earth; would lUangely ftaitle him I To talk to
one unacquainted with the firft principles of arithmetic,
of adding together a fet of numbers, as five thoufand
five hundred and fxfty-five, fix thoufand fix hundred
andlixty-fix, feven thoufand fevenhuudred and fevcnty-
ieven, and fo on ; to the number of twenty or thirty lines
of figures, efpecially, if thofe iinesconiidedofagreatmany
places of figures, going on to hundreds of thoufands,
millions, billions, trillions, and fo on, to tell fuch a per-
fon, that it was not only poffible, bat even that nothing
w?as more eafy or trifling, than to determine the whole
amount of fuch a fet of numbers, and that without
millaking a fingle unit, all this would feem to the untu-
tored Indian utterly incredible and impoflible 1 To tel!
a Barbarian, that nothing was niore common, than for
traders in this part of the world, to buy in goods to the
value of many thoufand pounds, to fell them out again
in parcels, not exceeding the value .of ten or twenty
fhillings each, to receive in their money only once a
year, and yet that they committed no coniiderable mif-
take, nor fuffered any material lofs in the dealings of
many years together, through error or mifcaiculation ;
he would conclude, that either thofe traders had me-
mories above the ufual rate of human nature, or that
they had fupernatural affiftance I Yet all that has been
hitherto mentioned, and a thoufand times more, is
Vv'hat we find perfons of the meaneft natural endow-
ments, and the narrowed educations, capable of acquir-
ing I That by obferving with fo finiple an inftrument

as

128 ^HE DIGNITY OF (Book IT,

as a quadrant, the ai)parent altitude of the pole at one
place, and travelling on, till we find it elevated a de-
gree, that from thence we iliould determine with un-
doubted certainty, the real circuit of the whole globe
of the earth, and conlequentlv its diameter and femidi-
ameter I That by an obfervation of the parallax of the
moon, which is not difficult to take, with a few deduc-
tions and calculations, we fnould, by knowing the pro-
portion between the unknown lidcs and angles of a
triangle and thofe which are known, and by form-
ing a triangle according to obfervation, the bafe of
which to reprefent the earth's femi-diameter, be as fiire
of the diftance from the earth to the moDn, as we are
of the diftance and height of a tower, viewed at two
ftations! ThatadronomersHiould thence proceed through
all their wonderful difcovericR and calculations : The
conlideration of tbefe things gives no contemptible idea"
of human knowledge. If we proceed to the calcula-
tion of eclipfes, determining the revolutions and paths
of comets, and fo forth, we cannot help looking upon
the degree of knowledge we are capable of attaining,
as highly worthy our attention, and viewing our own
nature as truly great and fublime, and the Divine Good-
nefs as highly adorable, which has endowed our minds
with abilities in themfelves fo wonderful, and promiiing
of endlefs improvements and enlargements I

In what light then ought we to view thofe groveling
and mean-fpirited mortals, who make a pride of declar-.
ing their contempt of knowledge ? Did one hear a vici-
ous perfon expreliing his contempt of honedy and vir-
tue, fliould we think the more meanly of them, or of
hixn ? In the fame manner, when a fliallow fop fneers
at what he does not underftand, his low raillery ought
to call no refiedion upon learning ; but he is to be con-
lidercd as funk from the dignity of reafon, and fo far
degenerate as to make his ignorance his pride, which
ought to be his fliame. /

If we call our eyes backward upon pad times, or if
wc take a view of the prefent flate of the world, if we
confider v^'hole nations, or fingle pcrfons, nothing fo fills
the imagination, or engages the auention, as the con-

fpicuous

OfKmwlalge.) HUMAN NATURE. 129

fpicuous and illuftrious honours of knowledge and learn-
ing. The ancient Egyptians, the fathers of wiidom ;
the (tadious Athenians, the cultivators of every elegant
art ; the wife Romans, the zealous imitators of learned
Greece ; how come thefe nations to fliine, like conftella-
tions, through the deeps ot" that univerfii mift which
involves the reft of antiquity ? How come xh^Pytbago-
ras^Sy the Arijlotles, the Tullys, the Livys to appear,
even to us at this dittance, as ftars of the firft magnicude
in the vafl fields of aether? How comes it that Afric^
lince the fetting of learning in that quarter of the world,
has been the habitation of obfcurity and cruelty ? Whan
is the difgrace of wild Indians^ and Uvinilh Hottentots '^
Is itnot their brutifti ignorance ? What makes our ifland
to differ fo much from the afpeft it had when Jidiiis
drfar landed on our coaft, and found us a flock of
painted favages, fcampering naked through the woods ?
What nation makes fuchan appearance now, as England,
wherever knowledge is valued ? What names of ancient
warriors make fo great a figure on the roll of fame,or{hinc
fo bright in wifdom's eye, as thofeof the improvers of arts
and fciences, who have arifen in our ifland ? Who would
not rather, in our times, who know to delpife romantic
heroifm, choofe to have his name enrolled with thofe of
a Bacon, a Bnyle, a Clarke, or a Newton, the friends of
mankind, the guides to truth, the improvers of the
human mind, the honours of'our nature, and our world ;
than to have a place among the Alexanders, the Ccejars,
the Lewis''Sj, or the Charles'' s^ the fcourges and butchers
of their fellow-creatures ?

SECT. I.

Of Education from Infancy. Abfolute Necejjity, and
proper Method, of laying a Fdundation of Moral
Knowledge,

AVING already treated in part, of fo much of the
education of young children as fills under the
care of the parents, I will now, for the fake of exhi-
biting at once a compreheniive view of the whole im-
provement of the mind, begin from infancy itfelf j and

K hy

130 THE DIGNITY OF (Book 11.

lay down a general plan of knovA'ledge, an^ the method
of acquiring it. And I doubt not but the reader will
own, that a genius natuvaliv good, and which has been
cultivated in the manner here to be defcribed, may be
faid to have had mod of the advantages neceffary for
attaining the higheft perfedion of human nature, of
which this ftate is capable.

Firft, and above all things, it is to be remembered,
and cannot be too often inculcated, that, from the time
a child can fpeak, throughout the whole courfe of edu-
cation, the forming of the temper to meeknefs and obe-
dience, regulating the pafTions and appetites, and habi-
tuating the mind to the love and pradice of virtue, is
the great, the conftant, and growing labour, without
■which all other culture is abfolute trifling. Nor is this
to be done by fits and itarts, nor this moil important of
all knowledge to be fuperficially or partially communi-
cated. Every obligation of morality ; every duty of
life; every beauty of virtne, and deformity of vice, is
to be particularly let forth, and reprefented in every
difFtrent light. It is not a few fcraps of good things
got by memory, nor a few particular lelTons given from
time to time, that can be called a religious education.
Without laying before the young mind a rational, a
complete and perfed fyftetn of morals, and of Chrifti-
anity, the work will be dcfedive and unfinilhed. Thefe
important lefibns mull; be begun early ; conftantly in-
culcated ; never loil light of; raifed from every occa-
iion and opportunity ; improved and enlarged as reafon
opens; worked into, every facuUy of the f')ul ; begun
by parents ; carried oil by the mafter or tutor ; eita-
blifhed by the man himfelf, when of age to inquire
and to ad for himfelf; ftudied every day and every
hour, while one faculty remains capable of exerting it-
felf in the mind ; and the man, when full of years,
mull ftill proceed, and at laft go out of the world en-
gaged in the important ftudy of his duty, and means
for atUiining the happinel's and perfedion for which he
was brought into being.

The knowledge of morality and Chriftianity is
the abfoiutely indifpenfable part of education. For

vvhat

OfKno%vledge.) HUMAN NATURE. 131

what avails it how knowing a perfon i<^ in fpecnlative
fcience, if he knows not how to be ufefal and happy ?
If this work be neglected in the earlier part of life, it
muft be owing to fo.Tie very favourable circumftances,
if the perfon turns ont well afterwards. For the human
mind refembles a piece of ground, which will by no
means lie wholly bare ; but will either bring forth
weeds or fruits^ according as it is cultivated or neg-
ledted. And according as the habi\s of vice and irreli-
gion, or the contrary, get the firft polTeilioij of the mind,
fuch is the future man like to be.

We fee that the grofs fuperilitions and monftrous ab-
furdities of popery, by the mere circumftance of their
being early planted in the mind, are not to be eradi-
cated afterwards, though it is certain, that, as reafon.
opens, and the judgment matures, they muft appear ftill
more and more fhocking. With how great advantage,
then, may we eftablifh in the minds of young ones the
principles of a religion ftridly rational, and that will
appear the more fo, the more it is examined. ^•

It is plain, that early youth is the fitteft ieafon of life y""
for eftablilliing firft: principles of any kuid, becaufe then
the mind is wholly difengaged from the puriuits v^'hich
afterwards take pofTeffion of it. And the knowledge of
right and wrong is indeed the moft level to all capaci-
ties of any fcience whatever. For we are properly mo-
ral agents, and are naturally qualified with fufficient
abilities to underftand the obligations of morality, when
laid before us, if we can but be prevailed with to ob-
ferve them in our pradice ; for which purpofe the mod
effedual method, no doubt, is to have them early incul-
cated upon us.

We do not think it proper to leave our children to
themfelves, to find out the fciences of grammar, or num-
bers, or the knowledge of languages, or the art of writ-
ing, or of a profeffion to live by. And fhall we leave
them to fettle the boundaries of right and wrong by
their own fagacity ; or to negledl, or mifunderftand, a
religion, which God himfeif has condefcended to give
us, as the rule of our faith and pradlice? What can it
fignify to a youth, that he go through all the liberal

K 2 fciences,

f^2 THE DIGNITY OF (Bsok Jl..

Iciences, if he is ignorant of the rales by which he
ought to live, and by which he is to be judged at
lali. Will Greek and Latin alone gain him the efteeni
of the wife and virtuous r or will philofophy and mathe-
matics fave his foul?

I know of but one objedlion againft the importance
of what I am urging, which is taken from the deplora-
ble degeneracy, we fometimes oblerve the children of
pious and virtuous parents run into, who have had the
utmoft pains taken with them, to give them a turn to
virtue and goodnels.

But is it not in ibme cafes to be feared, that parents,
through a miltaken notion of the true method of giving
youth a religious turn, often run into the extreme of
furfeiting them with religions exercifes, inftead of la-
bouring chieBy to enlighten and convince their under-
ilandings, and to foim their tempers to obedience.
The former, though noble and valuable helps, appointed
by Divine Wifdom for promoting virtue and goodnels^
may yet be fo managed as to difguit a young mind,
and prejudice it againft religion for life ; but the latter,
properly conduced, will prove an endlefsly-various en-
tertainment. There is not a duty of morality, you can
have occalion to inculcate, but what may give an oppor-
tunity of railing fome entertaining obfervation, or intro-
ducing fome amuiing hillory •, and nothing can be more
llriking than the accounts of fupernatural things, of
which Holy Scripture is full. And though it may
fometimes happen, that a youth well brought up may,
by the force of temptation, run into fatal errors in after-
life, yet fuch a one, it muft be owned, has a much bet-
ter chance of recovering the right way, than one, who
never was put in it. I am alhamed to add any more
upon the h-^ad ; it being a kind of affront to the under-
llandings of mankind, to labour to convince them of a
truth as evident as that the* fun ibines at noon-day.

That it may unqueRifinably appear to be fully prac-
ticable for a parent, or tutor, to eilablifli youth, from
the tendered years, in principles of virtue and religion,
by realon, not by authority, by underilanding, not by

rote ;

OfKnowlecJge.J HUMAN NATURE. 133

rote ; I will here add a Iketch of u hat I know may be
taught with fuccefs.

A parent, in any llation of life whatever, may, and -X-
ought to beftow fome time every day, in inftru6ting his
children in the moft ufeful of all know'edge. Half an
hour, or an hour every day, will be fufficient to go
through a great deal of fuch fort of work in a year.
And n'h'dt parent will pretend, that he cannot find half
an hour a day for the moft important of all bufinefs ?
At three or four years of age, a child of ordinary parts
is capable of being fhewn and convinced, " That obe-
** dience is better than perverfenels ; that good nature
*■* is more amiable than peeviQinefs ; that knowledge is
*' preferable to ignorance ; that it is wicked to diiiem.-
** ble, to life any 'jne ill, to be cruel to birds, or infeds ;
'* that it is wrong to do any thing to another, which
*' one would not wifh done to one's feif ; that the world
*' was made by one who is very great, wife, and good,
** who is every waiere, arid knows every thing that is
" thought, fpoke, or done by men ; that there will be
" a time when all, that ever lived, ivill be judged by
*' God ; and that they, who have been good, will go to
" heaven among the angels, and they who have been
*' wicked, to hell among evil fpirits.''

There are few children of three or four years of age,
who are not capable of having their underttandings
opened, and their minds formed, by fuch fimpie princi-
ples as thefe : and thefe, fimpie as they feem, are thei
ground-work of mor?.lity and religion.

As the faculties ftrengthen, farther views may by de-
grees be prefented to the opening mind ; and every,
lellbn illuftrated and inculcated by inllances taken from
the Bible, and other books, or from characlers known
to the teacher. The aflving queftions upon every head
and bringing in liule familiar itories proper for the oc-
cafion, will keep up a young one's attention, and make
fuch exercifes extremely entertaining, without which
they will not be ufeful.

Befides all fet hours for inftrudion, a prudent parent
will contrive to apply as much fpare time as pollible
that way, and to bring in fome ufeful and inltruclive hint

K 3 on

134 THE DIGNITY OF (Book 11.

on every cccafion ; to moralize upon the blowing of a
feather, and read a ledtare on a pile of grafs, or a flower.

Can any one think, that inch a method of giving
" line upon line, precept upon precept, here a little and
*' there a little," is likely to mifs having a conliderable
effi.'(fl" upon the mind, for leading it to an early habit of
attending to the nature and confequences of adlions, of
defiring to pleale, and fearing t(. offend, which if people
could but bs brought to accuftom themfeives to from
their youth, they would never, in after-life, a6l the rafli
anddefperate part-%ve fee many do„

Nor if thcic any thing tt) hinder a mailer of a private,
place of education to beftow generally an hour every
day, and more on Sundays, in intruding the youth un-
der his care in the principles ol prudt rce, morality,
and religion. This may be digeiled ;nto a fcheme
of twenty or thirty ledures, beginning from the
very foundation, and going through all the principal
particulars of our duty to God, our neighbour, andour-
felves, and from thence proceeding to a view of the
fundamental dodrines, evidences, and laws of revealed
religion. In all which there is nothing but what may
be brought down to the apprehenlion of very young
minds, by proceeding gently, and iuiting one's exprei-
ilons to the weak capacities of the learners ; doing all by
■way of queftion, without which it is irapoffible to keep
up their attention, and in tiie manner of familiar dia-
logue, rather than fet harangue, or magifterial precept.

Above all things care ought to be taken, that religi-
ous knowledge be as little as poffible put on the foot of
a talk. A parent, or teacher, who communicates his
inftrudlions of this kind in fuch a inanner, as to tire or
difgult the young mind, though he may mean well,
does more harm than good. A young perfon will have
a better chance for taking to a courfe of virtue and re-
ligion, if kit wholly to himfelf, than if fet againft them
by a wrong method of education. The mind, like a
fpring, if unnaturally forced one way, will, when let
looie, recoU fo much the more violently the contrary way.

The Lrft Sunday-evening's converfation, between the
mailer and pupils in a place of education, might be upori

happinefs.

Of Knowledge.) HUMAN NATURE. 135

hapniuefs in general. Queftions miglit be put to the
eldeli of the youth, as, whether they ciid not cleiire to
fecure their own happinefs in 'he mod eficdlual way;
or if they would be content to be happy for a few years,
and take their chance afterwards. They might be
afked, what they thought happinefs confifted in, if in
good eating, drinking, play, and fine clothes only ;'
or whether they did not tiiiuk a creature capable of
thought, of doing good or e-vil, and of living for ever
in a intare ftate, ought to make fome provihon of a hap-
pinfill luitable to its fpiritual part. For illuftrating this,
thev might be aflvcd wherein they thought the refpoc-
tive happinefs of a bealt, a man, and an angel confiftedo
They might be taught partly what makes she diiTerence
of thole natures, and fome general account given them
of the nature. of man, his faculties, paiilons, and appe-
tites. They might be a(ked, whether they did not
think, that the only certain means for attaining the
greatell happinefs mankind are capable of, was to en-
deavour to gain the favour of God, v.ho has all poflible
happinefs in his power.

The next' 'Sunday-evening's converfation might be
upon the mod likely means for gaining the favour of
God, in order to fecuring happinefs. The youth might
be afked, whether they did not think there was a dif-
ference in the conduci of different perfons, and in the
effeds of their behaviour upon the affairs of the world,
Infiances might be made ufe of, to fl]iew in genera),
that the natural tendency of a virtuou? behaviour is to
diffufe happinefSj and that vice naturally produces ccn-
fufion and mifery. Tboy might be aiked, what would
be theconfequence, if all men gave themfelves to drunk-
ennefs, and other kinds of intemperance'; qr to cruelty
and violence ; and might be made to fee, that if ail
men were wicked, the world could by no means fub-
iift. From thence they might be led on to conclude, that
it was to be expeded vice would ahvays be dif|ileafing
to God ; that confequently none but the virtuous could
reafonably expect to be finally happy, however they

K 4 niight;

i:^6 THE DIGNITY OF (Book 11.

might be fuffered to pafs through the prefent life.
They might then be fhewn, that all the good or bad
adions of men muft relate either to themfelves, to their
fellow-creatures, or to God. And that whatever adion
can have no efP-d: either upon one's felf, or any other
pcilon, and is neither plcafing nor difpleafing to God,
cannot be called eirher virtuous or vicious.

The fubje6l of the third evening's converiation might
be the introduction to the firft head of dut\, viz. that
■^vhich relates to ourfelves. The youth might be (hewn
the propriety of beginning with that, as it is neceffary
toward a pe'rfon's behaving well ro others, that his own
mind be in good order. They might be taught, that
our duty to ourfelves' couiifls in the due care of our
minds, and of our bodies. They might be alked, whe-
ther they did not think the underitanding was to be
improved with ufeful knowledge ; the memory culti-
vated and habituated for retaining important truth ; the
will fubdued to obedience; and the paffions fubjected
to the authority of reafon. They might be fiiewn, in
a few general infiances, what would be the confequence
if none of thefe was to be done ; what a condition the
mind muft be in, which is neglefted, and fuffered to
run to abfolute mifrule. They miiiht then be inform-
ed briefly of the ufes and ends of the paffions, and their
proper conduct.

T'he converfation the fourth, and one or two fucceed-.
ing evenings, might proceed to the neceffity and means
of regulating the feveral pnffions, whofe excefs, and the
bad confequences of fuch excefs, might be pointed out.
The paffions not to be rooted up, but put under proper
regnln lions. Excefs in the indulgence of them, how
firll lun into, and cautions to guard againll it. Of felf-
love, lelf-opinion or pride, ambition, anger, envy, ma-
lice, revenge, and the rell ; of which, as I Ihall have cc-
calion to treat pretty copjoufly in tiie third book, I fhall
add nothing farther at prefent, but refer the reader thi-
ther lor a method of treating them, which may with
advantage be ufed in inftruding youth, excluding what
may be thought too abftracl for their apprehenfion.
Kor mafters are to proceed with prudencCj according to

the

Of Knowledge.) HUMAN NATURE. ' 137

the various capacities of the youth under their care ;
never taking it for granted, that fuch and fuch parts of
i7ioral knowledge are beyond their reach ; but putting
their capacities to a thorough trial, which wili fliew,
contrary to common opinion, how early the human
mind is capable of comprehending very noble and ex-
tenfive moral views.

To treat of the due regulation of the bodily appetites,
as they are commonly called, will be employment for
feveral evenings. The love of life, of riches, of food,
of ftrong liquors, of fleep, of the oppofite lex, (a fub-
jedt to be very llightly touched on) of diverfions, of
finery ; the due regulation of each of thefe is to be
pointed out, and the fatal confequences of too great an
indulgence of them, as ftrongly as poffible fet forth ;
with cautions againft the fnares by which young people
are firft led into fenfuality, and methods of prevention
or reformation. Of all which I fhall likevvife have oc-
cafion to treat in the third book. The virtues, contrary
to the exccflive indulgence of pafiion and appetite, ought
to be ftrongly recommended, as humility, meeknefs, mo-
deration in defires, coniideration, and contentment.
And it is not enough that young perfons underftand
theoretically wherein a good difpolition of mind con-
iifts. They are to be held to the ftridl obfervance of it
in their whole behaviour. One inftance of malice,
cruelty, or deceit, is a fault more necefPary to be pu-
nifhed, than the negledl of fome hundreds of talks.
And it mud appear to every underllanding, that the
keeping a youth under proper regulations, even by me-
chanical means, is of great advantage, as he wili there-
by be habituated to what is good, and muft find a vici-
ous courfe unnatural to him. And there is no doubt
but the minds of youth may be rationally, as w^ell as
mechanically, formed to virtue, by the prudent conduft
and iniirudions of maflers, where parents will give their
concurrence and fandlion.

Several evenings may be employed in giving the youth
a view of our duty to our neighbour, under which the
relative duties ought to beconfidered ; and particularly
that fundamental, but now unknown virtue of the love

of

J38 THE DIGNITY OF (Book II.

of our country, very ftrongly recommended. Matertnls,
and a method of inftrufting the youth in the duties of
negative and pofitive JL^.ftice and benevolence, may be
drawn from what will be iliid on fecial virtue in the
third book.

Young people of good underftandina: may be ratio-
nally convinced ot the certainty ofthe Divine exillence,
by a fet of arguments not too abflrad, but yet convin-
cing. The ]ii'00i a pc/ieriori, as it is commonh called,
is the fitteil to be dwelt upon, and is fully level to the
capacity of a youth of parts at fourteen years of age.
An idea ofthe Supreme Being, a fei of ufetul moral re-
fledions upon his perfediors, and an account of the
duty we owe him, may be drawn from what is faid on
that fubjed in the following book.

To habituate young people to reafon on moral fub-
jeds, to teach them to exert their faculties in compa-
ring, examining, and refleding, is domg them one of
the greaceft fervices that can be imagiritxi. And as
there is no real merit in taking religion on truft ; bui on
the contrary, a reafonable mind cannot be better em-
ployed, than in examining into facred truth : and as no-
thing is likely to pr.xluce a laftingeffed upon the mind,
but what the mind is clearly convinced of; on th^fe,
and all other accounts, it is abfolutely neceffary that
young people be early taught to confider the Cbriliian
religion, not as a matter of mere form, handed down
from father to Ton, or as a piece of (uperftition, confid-
ing in being baptized, and called after the Author of
cur religion, but as a fubjed of reafoning, a fyflem of
dodrines to be clearly underllood, a fet of fads efta-
blifiied on unqueftionable evidence, a body of laws given
hy Divine autkority, which are to better the hearts, and
regulate the lives of men. To give the youth at a place
of education a compreheniive view of only the heads of
what they ought to be taught ofthe Chriflian religion,
will very nobly and ufefully employ feveral evenings.
The particulars to be iniifted on may be drawn from
the fourth book.

The whole courfe may conclude WMth an explanation
©f our Saviour's difcourfe on the mount, Matth, v. vi.

and

Of KnoioleJge.) HUMAN NATURE. 13^

and vii. which contiins the Chriflian law, or rule of — /'
life, and is infiniely inofe- proper to be com Viirted to
memoi y by youth, than all the catecnifms that tv-;! were
or will be rompofed.

This may be a proper place to mention, that fron the
earlieft year?, youth ought to be accuftomed to the inoft
realonable of all fervices, I mean worth ipping God. It
is no matter how fnort the devotions they ule may be,
fo they offer them with decency and underftanding ;
without which they had better let them alone; for
they will be a prejudice inftead of an advantage to
them.

Belldes all other improvements, endeavours ought to
be ufed to lead young perfons to ftudy, to love, and to
form themfelves by the holy Scriptures, the fountain of
knowledge, and rule of life. For this purpofe, fome of
the time allotted for moral inftrudion, in a feminary of
learning, may be interchangeably beftovved in reading,
commenting, and queflioningthe youth upon feled parts
of Scripture, as the account of the creation and flood,
the remarkable characfters of Noab, Lot, and Abraham,
the miraculous hiftory of the people of Ifrael, the moral
writings o^ Solomo?2, fome of the moil remarkable pro-
phecies, with accounts of their completions, the Gofpel-
hiftory, and the moral parts of the epiftles. An hour
every morning may be very well employed in this
manner.

A courfe of fuch infl:ru6lions continued, repeated,
and improved upon, for a feries of years, will furnifli
the young mind with a treafure of the mod valuable
and fublime knowledge, and muft, with the Divine
blefiing, give it a caft toward the virtuous (ide, which
it muft at lead find fome difficulty in getting the better
of in after-life.

For any man to put hirafelf at the head of a place of
education, who is not tolerably qualified for explaining
the nature and obligations of morality, and who has not
fome critical knowledge of Scripture, is intolerable ar-
rogance and v^ickednefs. And that teacher of youth,
who does not conlider the forming of the moral charac-
ter of his pupils as the great and indifpenfable part of

his

J4© THE DIGNITY OF (Book IL

his duty, has not yet learned the firft principles of his
art.

SECT. IL

Intention and Method of Education. Concurrence of the
Parents necejfary.

THE fooner a boy is Tent from home for his educa-
tion, the better. For tiiough the parents them-
feives fhould be abundantly capable of judging of, and
refolute enough to keep up a proper condud to the
child, which is very feldom the cafe, yet there wib al-
ways be enough of filly relations coming and going, and
of vifitants flattering and humouring bim in all his
"weaknelTes ; which, though they be entertaining, as
indeed every thing is from a pretty child, oufxht with-
out all queition to be eradicated as fooij as poffibie, in-
ilead of being encouraged. The very fervants will
make it their bufinefs to teach him a thoufand mon-
key-tricks, and to blame the parents for every re-
proof or corrc6lion they ufe, though ever fo feafonable
and neceflary.

It is furprifing that ever a quedion fliould have been
made, whether an education at home or abroad was to
be chofen. In a b,orae-education, it is plain, that the
advantage ariling from emulation, the importance of
which is not to be conceived, muft be loft. It is like-
wife obvious, that by a home-education youth milTes all
the advantage of being accuftomed to the company of
his equals, and being early hardened by the little rubs
he will from time to time meet with from them, againft
thofe he muft lay his account with meeting in life,
'^xvhich a youth, who goes diredly out of his mother's
lap into the wide world, is by no means prepared to
grapple with, nor even to bear the light of ft range
faces, nor to eat, drink, or lodge difiercntly from the
manner he has been ufed to at his father's houfe. A
third great difadvantage of a home-education, is the
miftTmg a number of ufeful and valuable friendfliips a
youth might have contraded at fchool, which, being
begun in the innocent and diftnterefted time of life,

often

tf Knowledge.) HUMAN NATURE. 14^

often hold through the whole of it, and prove of the
moll important advantage. The fooner a young perfori
goes from the folitary (late of home into the focial life
of a place of education, the fooner he has an opportunity
of knowing what it is to be a member of fociety, of feeing
a difference between a right and a wrong behaviour, of
learning how to condud: himfeif among his equals, and
in Ihort, the fooner he is likely, under proper regula-
tions, to become a formed man.

The view of education is not to carry the pupils a
great length in each different icience ; but only to open
their minds for the reception of various knowledge, of
which the firft feeds and principles are to be planted
early, while the mind is flexible, and difengaged from
a multiplicity of ideas and purfuits. Thofe fseds and
principles are afterwards to be cultivated by the man
when grown up, and, by means of confamt diligence
and application, may be expeded, through length of
time, to produce the nobieit and moft valuable fruits.
From hence it is evident, what conftitutes the charader
of a perfon properly qualified for being at the head of
the education of youth. Not fo much a deep fkill in
languages only, or in mathematics only, or in any fingle
branch of knowledge, exclufive of the refl ; but a ge-
neral and comprehenlive knowledge of the various
branches of learning, and the proper methods of ac-
quiring them, with clear and jull notions of human na-
ture, of morals, and revealed religion.

The mofl perfed fchcme that has yet been found out, ^I
or is poflible for the whole education of youth, from fix
years of age and upwards, is where a perfon, properly
qualified, with an unexceptionable character forgentle-
nefs of temper and exemplary virtue, good breeding,
knowledge of the world, and of languages, writing, ac-
counts, book-keeping, geography, the principles of phi-
lofophy, mathematics, hiftory, and divinity, and who is
difengaged from all other purfuits, employs himfeif, and
proper afBllants, wholly in the care and inftradion of a
competent number of youth placed in his own houfe,
and under his own eye, in fuch a manner, as to accom-
plifh them in all the branches of ufeful and ornamental

knowledge

142 THE DIGNITY OF (Boole IrT

knowledge, fuitabii.- to their ages, capacities, nnd pro- •
fpeds, and efpecially in the knowledge of what will
make them ufeful in this life, and fecure the happinefs
of the next.

There is no one advantage in any other conceivable
plan of education which may not be gained in this, nor
any one difad vantage that may not be as efFeclually
avoided in this way as in any. It there is any thing
good in a child, it may, in this method of education, be
improved to the highell pitch ; if there is any thing bad,
it cannot be long unknown, and may be remedied, if it
is remediable; if a child has a bright capacity, there is
emulation, honour, and reward, to encourage him to
make the beft of it ; and if his faculties be low, there
are proper methods for putting him upon uling his ut-
moft diligence ; and there is opportunity to give him
private aiUftance at bye-hours, to enable him to keep
nearly upon a footing with others of his age. In fuch
a place of education, the mailer has it in his power, by
affiduity and diligence, to make the higheft improve-
ments upon the youth under his care, both in human
and divine knowledge; and, by a tender and afFedionate
treatment of them, may gain the love, the efteem, and
the obedience due to a parent rather than a- mafler. .
Such a place of education is indeed no way different
from another private houfe, only, that inftead of three
or four, or half a dozen children, there may be thirty
or forty in family. Inilead of an indulgent parent, who
might fondle or fpoil the y<^'ath, there is at the head of
fuch an economy, an impartial and prudent governor,
"who, not being biaffed by paternal weaknefs, is likely
to confult, in the mod diiinterefted manner, their real
advantage, tiaving no other fcheme in his head, nor
any thing elfe to engage his thoughts, he is at liberty,
which few parents are, to beftovv his whole time upon
the improvement of the youth under his care. Having
no other dependence for railing himfelf in life, he is
likely to apply himfelf in good earned to do whatever
he can for the advantage of the youth, and his own re-
putation ; as knowing that, though foundations, exhi-
bitions, fellowlhips, and preferments, will always draw

Dupils

Of K,2o-a:kdge.) HUMAN NATURE. 143

pupils to public ichools and univeifities, it is quite
othervviie with a private place of education, which mull
depend wholly upon real and fubltantial care and vifi-
ble improvement of the youth ; and that a failure of
thefe mult be the ruin of his credit and fortune. And
fuppoie a competent fet of duly-qualified teachers em-
ployed in fuch a place of education, it is plain, that
there is no part of improvement to be had at any kind
offchool, academy, or univerfity, which may not be
taken in, and carried to the utmoft length, the pupils
are capable of, according to their age and natural
parts.

This is indeed, in the main, the great Mihoris plan
of a place of education to carry youth from grammar
quite to the finifliing their of ftudies In which the very
circumllance of a perfon's being brought up under the
fame authority from childhood to mature age, is of in-
eftimable advantage. When a child is firll put to a
lilly old woman to learn to read, or rather murder his
book, what a number of bad habits does he acquire, all
which muft afterwards be unlearned ? When from
thence he is removed to a public, or boarding fchool,
with what contempt does he look back upon his poor old
miftrefs, and how faucily does he talk of her ? The
cafe is the fame, when he is removed from fchool to
the univerfity. Then my young mailer thinks biml'elf
a man, finds himfeif at his own difpolal, and refolves
to make ufe of that liberty, which no perfon ought to
be traded with before years of difcretion. And the
confequences are generally feen to anfwer accordingly.
Bur a youth, who has been brought up from childhood
to ripe age, under the fame perfon, fuppoiing him pro-
perly qualified, acquires in time the aff;2(5lion and the
fenfe of authority of a fon to a parent, rather than of a
pupil to a mailer, than which nothing can more, or fo
much contribute to his improvement in learning, or to
the forming of his manners.

Whether there are not fome particulars in the very

conftitution and plan of certain places, of education, that

may be faid to be fundamentally wrong, I iiiail leave

3 to

"144 THE DIGNITY OF (Book 0,

to better judginents, after fettilig down a few queries
on the fubjed.

Whether -the moH; perfe(5l knowledge of two dead
languages is, to any perfon whatever, let his views in
life be what they will, worth the expence of ten years
i^udy, to the exclufion of all other improvements ?

Whether, in order to a thorough knowledge of Latin
and Greek, there is any real neccflity for learning by
rote a number of crabbed grammar rules ? And whe-
ther the fame method which is commonly ufed in
teaching French and Italian^ (in which it is notorious
that people do adually acquire as great, or rather a
greater maflery) would not be as effectual, and incom-
parably more compendious, for acquiring a fuScient
knowledge of Latin ot Greek? I mean, only learning
to decline nouns and verbs, and a few rules of conllruc-
tion, and then reading books in the language.

Whether the fuperfluous time, bellowed in learning
grammar rules, would not be much better employed in
writing, arithmetic, elements of mathematics, or other
improvements of indifpenfabie ufe in life ? efpeciaily as
it may be farther alked.

Whether the negled: of the firft principles of thofe
valuable parts of knowledge, till the more tradable
years of youth are pall (all for the lake of Latin and
Greek), is not in experience found to be a great and
irreparable lofs to thofe who have been educated in
that imperfed; method ? And whether they do not find
it extremely hard, if not impollible, in after-life, to ac-
quire a perfed knowledge of w hat they were not in
early youth fufficiently grounded in ?

Whether the time fpent in making Z,fz///2 themes and
verfes is not wholly thrown away ? Whether Knglijb
people do not commonly acquire a very fufiicient know-
ledge of French and Italian^ without ever thinking of
making verfes in thofe languages ? Whether putting a
youth, not yet out of his teens, upon compofition of any
kind, is at all reafonable ? Whether it is not requiring
him to produce what, from his unripe age and unin-
formed judgment, is not to be fuppofed to be in him, I
mean, thought : Whether the proper employment of

thofe

bfKnoi£.edge.) HUMAN NATURE, 145

thofe tender years is not rather planting, than reap-
ing? Whether therefore it would not be a more ufe-
ful exercife to fet a youth of fifteen to tranflate, para-
phrafe, comment upon, or make abftrads from the
productions of mafterly hands, than to put him upon
producing any thing of his own ?

Wliether any knowledge of the learned languages,
befides being qualified to underftand the fenfe, and re-
lifli the beauties, of an ancient author, be of any ufe ?
and whether the making of themes or verfes does at all
contributeto that end ?

Whether, in a feminary of learning, where fome
hundreds of youth are together, it is by any human
means polTible to prevent their corrupting one another,
undiftinguifhed, and undifcovered ? Whether it is by
any human means poflible to find out the real chorac-
ters, the laudable or faulty turns of difpcfition in fucli
a number of youth, or to apply particularly to the cor-
re6lion or encouragement of each faUit or weaknefs, as
they may refpedlively require* ?

It is not to expeded that the bufinefs of education
Ihould go on to purpofe, unlefs parents refolve to allow
a gentleman, properly qualified for the important tru(t
to be repofed in him, fuch an income as may be fuffi-
cient to enable him to carry on his fcheme without un-
eafinel's and anxiety, to fupport proper affiftants, and to
furnilh himfelf with books, and the other apparatus ne-
celTary for the improvement of the youth under his
care.

L There

* Whoever is in doubt about t!ie fuhjtrrs of the foregoing queries, may
read, for fettling his judgment, the foiioAing Authors, viz. /ijr. Lib. I.
Sat. X. upon tiie ablurdity of making verfes in a foreign language. Mr.
Locke's Treat, or Educat. in various places, partic'dariy page 305, on thtf
abfurdity of putting youth upon making themes and verics. Conxiley upoa
that of fatiguing them with a needlefs heap of gnnamar t ules. To which
add the authorities of ^ar.o.'ml Faber, Mr. Clark, Milton, Caren^ij, the Gover-
nors of the Princes of the Royal blood of Trance, Roger Aj'cbam, Efq. Latm
preceptor to Queen £//2;c^if^/:, and others quoted at large by M.- Ph.i.pSt
formerly preceptor to his Royal Highnefs the Duke o^ Cumberland, in his Com-
pendious Method of teaching languages, printed 1750. And if thefe be nofc
enough to condemn the laborious trifling commonly ufed in certain places
of education, let; Mr. Walker, Addifon, Pepi, and many other able mcn^ wha
have writ on ths fubjeif, be confulted, . '"

i4<r THE DIGNITY OF (Book ^

There is no danger of rewarding too well the perfoa
whofe faithful diligence has, by the Divine bleffing,
made your fon a fcholar, a virtuous man, and a Chri-
llian. That the gentlemen who employ, or rather wear
themfelves out, in the laborious work of the education
of youth, do but too generally meet with narrow and un-
grateful returns, is evident from this demonftration,
that fo few of them are ieen to reap fuch fruits of their
labours, as are fufficient to put them in ealy, much lefs
affluent cireiimftances, when old age comes upon them,
while fiddlers, fingers, players, and thofe who ferve at
belt only to amufe, and often to debauch us, wallow in
wealth and luxury. And yet, without referve, and with-^
out difparagement, be it fpoken, there is not a more
valuable member of fociety, than a faithful and able
inftruclor of youth.

Nor is it to be expelled that the education of youth
fhould facceed properly, if parents will thwart every
meafure taken by a prudent mafter for the advantage
of a child, taking him home from time to time, inter-
rupting the course of his lludies, and pampering and
fondling him in a manner incompatible with the ceco-
nomy of a place of education, whereby a child muft be
led to conclude, that it is an unhappinefs to be obliged
to be at fchool ; that it is doing him a kindnefs to fetch
him home, to keep him in idlenefs, to feed him with rich
food, and high fauces, and to allow him to drink wine,
and to keep fuch hours for eating and fleeping as are
unfuitable to his age. Did parents but confider, that a
child's happinefs depends not at all upon his being in-
dulged and pampered ; but upon having his mind eafy,
without hankering after what he does not know, and
will never think of, if not put in his head by their im-
proper management of him ; and that the more he is
humoured in his childifh follies, the more wants, and,
confequently, the more uneafinefles he will have ; did
parents, I lay, confider this, they would not give them-
felves and their children the trouble they do, only to
^ake both unhappy.

I have heard of a mother, who humoured her fon to
that pitch of folly, that, upon his taking it into his head,

Uiat

Of Knowledge. J HUMAN NATURE. i4f

that it would be pretty ,to ride upon a cold Turloin of
beef, which was brought to table, fhe gravely ordered
the fervant to pat a napkin upon it, and fet him aftride
in the difh, that he might have his fancy. And of
another, who begged her little daughter's nurfe to take
care, of all things, that the child fliould not fee tliQ
moon, left Ihe fhould cry for it.

If parents will, iri this manner, make it a point,
never, even in the moft neceflary cafes, to oppofe the
wayward wills of infants, what can they expect, but
that peevilhnefs and perverfenefs fhould grow upoa
them to a degree, that muft make them unhappy oa
every occafion, when they meet with proper treatment
from more reafonable people ? The youth, who, at his
father's table, has been ufed to eat of a variety of difhes
every day, than which nothing is more pernicious to
any conftitution, old or young, will think himfelf mifer-
ablcj when he comes to the fitnple and regulated diet
of a boarding-fchool ; though this laft is much more
conducive to hsalth. He, who has been ufed to do
whatever he pleafed at home, will think it very grievous
to be controuled, when he comes to a place of educa-
tion. The confequence of which will be, that his com-
plaints will be innumerable, as his imaginary griev-
ances. Where the truth will not feera a fufficient found-^
ation for complaining, lies and inventions will be called
in ; for youth have very little principle. They will be
liftened to by the fond parent. The number of then!
will increafe, upon their meeting encouragement. Thd
education of the child, and his very morals, will in this
manner be hurt, if not ruined. This is not theory ;
but experienced and notorious fact. The weaknefs of
parents in this refped does, indeed, exceed belief. And
unhappily, the bell people are often moft given to this
weaknefs, having minds the moft fulceptiblc of tender-
nefs and affection, and of the moft eafy credulity. This
weaknefs appears in all fhapes, and produces all kinds
of bad effeds. It is the caufe of parents overlooking
the moft dangerous and fatal turns of mind in their
children, till the feafon for correding them be paft ; of
indulging them in the very things they ought to be re-

L z fti'ain^d

S^% THE DIGNITY OF (Ibok M;

iftrained in ; of their hating thofe who endeavour to
open their eyes to the faults of their children ; of
liltening to their groundlefs complaints againil their
mailers ; of reftraining and hampering them in the
difcharge of their duty to their children ; and of un-
gratefully imputing to the mailer's want of care the
failure of their children's improvement in what nature *
has denied them capacities for ; at the fame time, that
they know other youths have made proper improve-
ments under the fame care ; and cannot with any co-
lour of reafon fuppofe a prudent mailer fo much his
own enemy, as to negied: one pupil, and ufe diligence
with another.

SECT. III.

Frocefs of Education from four Tears of Age, to the
fintjbing of the Puerile Studies and Exercifes,

'R.OM the age of four to fix, a healthy child, of
good capacity, may learn to read EngliJJj diftinrlly,
according to the fpelling and points. The propriety
of emphafis and cadence mud not be expeded at fo
early an age. Within this period likewife, he may be
introduced into the rudiments of Latin, and may learn
to decline by memory a fet of examples of all the de-
clinable parts of fpeech.

If I did not think fome knowledge in the Latin lan-
guage abfolutely necefiary to any perfon, whofe ilation
raifes him above the rank of a working mechanic, I
fliould not recommend it. Notwithftanding what has
been faid by many againft the neceffity of any know-
ledge of Latin, I muft own, I cannot fee that an Englijh
education can be begun upon any other foundation.
Without grammar, there can be no regular education.
And the grammar of one language may as well be
learned as of another, the fcience being in the main the
fame in all. It is very v/ell known, that moil of the Eu-
Topean languages are more Latin than any thing elfe.
And what more thorough method is there of letting a
perfon into the fpirit of a language, than by making

him

Of Knowledge.) HUMAN NATURE. t4^

him early acquainted with the original roots, from
whence it is derived ? As great part of the Latin arifes
from the Greek, fome judicious perfons have thought it
beft to begin with that language.

Upon the whole, one would think, no parent fhould
wiQi his fon brought up in fo defective a manner, as to
be at a (land at a Latin phrafe in an Englijf) book, or a
faying of an ancient author mentioned in converfation,
which' mud be very often met with by any man who
reads at all, or keeps company above the very loweft
ranks of life.

From the age of fix to eight, his reading may be con-
tinued and improved, his principles of Latin reviewed
from time to time, and he may be employed in reading
fuch eafy books as Corderius, and fome of Erafuiiis'^
Colloquies with an Enjlipj Tranflation«

About this age iikewife, children may be taught to
read a little Frenchy a language which no gentleman,
or man of bufinefs, can be without. After they have
gone through Boyer^ Grammar, and learned by me-
mory a fet of examples of verbs regular and irregular,
and common phrafes, they may read a little collediom
lately publifhed, called, R.€ciieil des auteus Frangois,
printed at Edinburgh. Les avanttires de Gil Bias, Le
diahle boiteux, Les avantiires de Telemaqi/e, Les comedies
de MoUere, and Les tragedies de Racine, are propei:'
books for youth to read for their improvement in French.
They mud Iikewife pradife tranllating mlo French, and
fpeaking the language.

From eight to twelve years of age, they may be em-
ployed in the fame manner, and may belides be intro-
duced to fuch Latin authors as Jujtin, Cornelius Nepos
Eutropius, Pbccdrus, and the like. There is a pretty
Collection lately publilhed, entituled, Seledla Lutini
Sermonis Exemplar ia, 8ic, very proper for the lower
claffes. Ovid is an author ufually put into the hands
of youth about this age. But for my part, I do not
think any thing of his, befides his Fajli, at alf fit for
the young and unprincipled mind. His obfcenities,
and indecencies will, I hope, be readily given up. And
the bulk of his other writings are either overdrained

L 3 witticifms^

<5^ THE DIGNITY OF (Book U,

witticifms, bombaftic rants, or improbable and mon-»
llroiis fidions ; none of which feem proper for laying a
good foundation in the young mind for raifing a fuper-
ilruclure of true tafte ; rational goodnefs ; and a fteady
love of truth.

From twelve years of age to fixteen or eighteen, that
is, to the finifliing of the education, properly fo called ;
for a wife man never finiflies his inquiries and improve-
inents, till life itfelf be finidied ; in the beginning of
this period, I fay, befides carrying on and improving
the above, a youth ought (and not much before, ac-
cording to my judgment) to be entered into writing,
and foon after into arithmetic, and then to read a little
of the elements of geometry. Writing requires fome
degree of ftrength of mufcle, and of fight; and num-
bers and the f^lements of geometry, fome ripenefs of
judgment, which are not to be found in the generality
of youth before twelve years of age.

The negledling too long the firft principles of geo-
rnetry, and the knowledge of numbers, is found in ex-
perience to be very prejudicial ; as a perfon, whofe
mind corpes once to be full of various ideas, and eager
after different purfuits, as thofe of mod people are by
lixteen or eighteen, can hardly by any means bring
himfelf to apply to any new branch of knowledge, of
which he has not had, in the young and tradable years
of life, fome principles. Mathematics, to one who has
had no tindure of that fort of knowledge infufed into
his mind in youth, will be a mere terra incognita ; and
therefore too difagreeable and irkfome to be ever pur-
fued by him with any confiderabie fuccefs. The cafe
is by experience found to be the fame with refped to
languages, and every other complex or extenfive branch
of knowledge ; which gave occafion to the great Mr.
Locke to obferve, that " the taking a tafte of every fort
** of knowledge is necefTary to form the mind, and is
** the only way to give the underftanding its due im-
*' provement to the full extent of its capacity."

Proper books for learning the knowledge of numbers
^re Fi/ber'Sf Wingate's, HilVsy or Wells's Arithmetic,

Of Kmnoleclge.) HUMAN N ATURE. t^t

VoT the elements of geometry fome think Pardie^s an
eafy introdudion. But his demonftrations, not being
always unqueftionable, I cannot recommend it. S'nnp-
foTi's geometry is a very elegant compend. But Cnnn's
or Simpfoii's Euclid is the beft book for a young
beginner. Of the higher parts of mathematics i fliall
fpeak afterwards.

About the age of twelve it will be proper for a youth
to enter on the Greek language. From the fmall Weji-
minjier Grammar (which is as good as any) he may go
on to read the New-Teitament, and from thence to fun-
dry ColkclioHSf and Ifocrates, or BtmoJlheneSy Plato,
and Homer..

I know no occafion a youth can have to be obliged
to get any thing by memory in learned or foreign lan-
guages, except the declenfions of a let of examples, a
few phrafes, and rules of conftru^iion, which lad may
be learned in Etigli/Jy. The memory may be, la much
greater advantage, furniilied with what may be of real
ufc in life, than with crabbed grammar rules, or with
heaps of Lati?i or Greek verfe. As to making La-
tin or Greek themes or verfes, I would as foon have
a fon of aiin£ taught to dance on a rope. But of this
enough.

From the Latin authors above-mentioned a youth of
parts, may, about fourteen and fifteen, and onwards,
be advanced to Virgil, Salhijl, Terence^ Livy, Tully, with,
feled: parts of Horace (for many parts of that author
ought not to. be in printj, and fo on to Tacitus, Jiraenal,
and Perfius.. :

One of the beft fchool^books extant is a fmall collec-
tion lately publiilied, printed for L. Halves^ in Pater-
noJler-rqWy which I could wi(h enlarged to the extent
of a volume or two more, colleft^d with equal judg-
ment. It is entitled, Sele^la: ex profanis J'criptoribus
hijiorics. This may be read by youth from ten years of
age and upwards ; and would be very proper to make
tranllations from, for improving them at once in ortho-,
graphy, in writing, in ftyle, and fentiment. If they
were to fpeak fuch verfions, corrected by the mailer, by
way of orations, before their parents, 1 ihould think the

L 4

j^Z THE DIGNITY OF (Book II

end of improving their elocution, and giving them
couras:e to fpeak in public, might be thereby much
better attained, than by their being taught either to a€l
plays in a dead language, or to rant in a theatrical man-
ner EiigUp} tragedies. To fpeak a grave fpeech with
proper grace and dignity may be of ufe in real life.
The rant of the ftage can never be ufed ciF the ilage.
And pradifing it in youth has often produced very bad,
efteds.

I know no neceffity for a youth's going through every
clafFic author he reads. There are parts in all book^
lefs entertaining than others. And perhaps it might
■ have a good effefl to leave off fometimes where the pu-
pil lliews a defire to go on, rather than fully fatiate his
curiofity.

When youth come to read Horace^ Livyy and fuch
authors, they may be fuppofed capable of entering a
little into the critical beauties of the ancients, and of
■writing in general. It will be of great confequence,
that they be early put in the right way of thinking with
refpeci to the real merit o/the ancients, their excellen-
ces, which may properly be imitated, their faults to
be avoided, and deficiences to be fupplied. Of which
more fully afterwards.

Papers Effay on criticifm may with fuccefs be com-
mented upon. From which, as it takes in the princi-
pal rules laid dov»'n and obfervations made by the wri-
ters before him, as well as his own, may be drawn a
general view of the requilites for a well-vrritten piece.
The principles of this knowledge, early planted in the
mind, would be of great ufe in leading people to form
their tafte by fome clear and certain rules drawn from
nature and reafon, which might prevent their praifing
and blaming in the wrong place ; their miliaking noify
bombafl for the true fublime ; a flyle holding forth
more than is expreiTed, for the dull and unanimated ;
bignefs, for greatnefs ; whining for the pathetic ; bully-
ing for the heroic ; oddity for terror ; the barbarous for
the tragical ; farce for comedy ; quaint conceit, pert
icurrilityp or affeded cant, for true wit j and fo forth.

Tha

OJKnoHuledge.) HUMAN NATURE. 155

The beauty and advantage of method ; the force of ex-
preffion fuited to the thought ; the caufes of perfpicuity
or confulion, in a writer, the peculiar delicacy in the
turn of a phrafe ; the importance, or infigniiicancy, of
a thought ; the aptnefs of a fimile ; the mufic of cadence
in prole, and meafare in verfe \ the livelinefs of defcrip-
tion ; the brightnefs of imagery ; the diftindtion of
charadlers ; the pomp of machinery ; the greatnefs of
invention ; the corrednefs of judgment ; and I know
not how many more particulars, might with fuccefs be
enlarged upon in teaching youth about fifteen years of
age, and upwards.

When a youth has acquired a readinefs at writing
and numbers, he may learn the beautiful and ufeful art
of book-keeping according to the Italian method.
Though this piece of knowledge is more immediately
ufeful for traders, it ought not to be neglected by any
perfon whatever. Many an eftate might have been
laved, had the owner of it known how to keep corred
accounts of his income and expences. Were there only
the beauty and elegance of this art to recommend it, no
wife parent would let his fop be without what may be
fo eafily acquired. The belt fyftem of book-keeping,
and the briefeft, is Wehfter's,

About fourteen or fifteen years of age a youth of
parts may be inftrudled in the ufe of the globes, which
will require his having the terms in geography, and
many of thofe ufed in aftronomy, explained to him.
To this may be joined an abridgment of the ancient
and prefent ftate of nations, commonly called ancient
and modern geography. The belt books on the ufe of
the globes are Harr'n^s and RandaVs Geography, or
Gordon's Geographical grammar ; which, with Huh-
ner's Corapend, and Wells's Geographia Clafica, will be
iufficient to introduce the pupil to a general notion of
ancient and modern geography. A fet of maps ought
to be turned to, and the pupil taught to underlland the
manner of conftrucling and ufing them.

The knowledge of the furface of our globe, and the
prefent itate of nations, is neceffary and ufeful for men

of"

»54 THE DIGNITY OF (Boole 11.

©fall ranks, orders, and profeflions. The flatefman can
have no diftindl ideas of the intereft and connedions of
foreign nations ; the divine no clear conception of
Scripture or ecclefiaftical hiftory, nor the merchant of
the voyages his fhips are to make, the feats of com-
merce, and means of coUecling its various articles ; nor
indeed the private gentleman bear a part in common
converfation, without underftanding the fituations, difr
tances, extent, and general Hate of kingdoms and em-
pires. In a word, he, who does not know geography,
does not know the world. And it is miferable, that a
gentleman (hould know nothing of the world he lives
in, but the fpot, in which he was born.

Algebra is a fcience of admirable ufe in folving quef-
tions fecmingly inexplicable. I would advife that every
youth, of fortune and parts have a tindlure of it about
this period of life. HammoniTsy Simp/on' s^ and Maclau-
rin\ treatifes axe proper to be made ufe of in teachr
ing it.

About the fame age, youth may be let into a general
knowledge of chronology, or of the principal seras and
periods of the world, and of the outlines of univerfal
hiftory. This cannot be better done, than by reading
them ledlures upon the Chart of the univerial hiftory,
lately publiftied, ftiewing them, at the fame time, upon
the terreftrial globe, and in maps, the fituation and ex-
tent of kingdoms and empires. The chronological tables
in the twenty-firft volume of the Univerfal Hiftory may
be confulted by thofe who would defcend to more mi-
nute particulars in teaching youth the knowledge of
chronology.

About the age of fixteen or eighteen, a youth of good
parts may learn juft fo much of logic as may be ufe-
ful for leading him to an accurate and correct manner
of thinking, and judging of fuch truths as are not capa-
ble of mathematical demonftration. Thp Arijio-
telian method of reafoning in mood and figure might
be proper, if the ideas we affix to all words were as.
precife as thofe of a right line, a furface, or a cube.
But fo long as we neither have in our own minds at all
times, nor much lefs can communicate to thofe we con-

verfe

OfKnowUge.) HUMAN NATURE. . isf

verfe with, the fame invariable ideas to the fame words,
we muft be content, if we mean either to receive or
communicate knowledge, to recede a little from the
rigid rules of logic, laid down by the Burger/dykes and
the Scbeibkrsy which always hamper, and often miflead,
the underftanding.

For the purpofe of putting young perfons in the way:
of reafoning juftly, Dr. Watts'' s Logic may with fuccefs
be read and commented on to them, and fome of the
ealieft and moft fundamental parts of Mr. Locked EiTay
on human underftanding. After which fome parts of
the writings of fome of the clofeft reafoners in morals
may be examined, and the force of the arguments
Ihewn, to lead the pupil to the imitation of their man-
ner. Such writers as Dr. Clarke^ WooUaJioii, and Bifhop.
Butler, author of the Analogy, will be proper for this
purpofe. It may alfo be ufeful to (hew how fubtle men
imperceptibly deviate from found reafon, and lead their
readers into fallacies. The works of Hobbes^ Alorgan,
and Hebrew Hutchinfon, may, among innumerable
others, be proper examples to fhew, that the femblancQ
pf reafon may be, where there is no fubftance.

It would be of great advantage to youth, if they
could, as a part of their education, have an opportunity
of feeing a courfe of experiments, at firft exhibited by
Defaguliers^ Whijlon, and others. They would there
learn, in the moft entertaining and eafy manner, the
grounds, as far as known, of the noble fcience of phy-
liology. And in feeing a regular feries of experiments,
and obfervations, in mechanics, hydroftatics, pneuma-
tics, optics, aftronomy, chemiftry, and the like, would
have their curiofity raifed to the higheft pitch, and
would acquire a tafte for knowledge, which might not
only lead them, in after-life, to purfue their own im-
provement in the moft valuable ways, but likewife
might, by furnifhing an inexhauftible fund of enter-
tainment, fupply the continual want of taverns, plays,
mufic, or other lefs innocent amufements, to fill up their
vacant hours. For it is only the want of fomething
within themfeves, to entertain them, that drives people
to routs, rackets, or mafquerades, to the fatal wafte of

time

#5<S THE DIGNITY OF (Book 11.

time and money, and the utter perverlion of the true
tatte of Jife.

A perfon who underftands this kind of knowledge,
with the help of a very few inflruments, as a telefcope,
a microfcope, an air pump, and a pair of Mr. Neal's pa-
tent globes, may go through the grounds of this fort of
knowledge, following the method given by Mr. Martin
in his philofophical grammar (guarding againft his er-
rors) to the great entertainment and improvement of a
fet of pupils.

Dancing, fencing, riding, mufic, drawing, and other
elegant arts and manly exercifes, may, according to the
circumliances of parents, and genius of children, be car-
ried greater or fhorter lengths. For a perfon, whofe
education has fitted him for being a ufeful member of
fociety, according to his ftation, and for happinefs in a
future ftate, may be faid to have been well brought up,
though he (liould not excel in thcfe elegancies. And it
is not fuch frivolous accomplifhments as thefe that will
make a man valuable, who has not a mind endowed
with wifdom and virtue. Above all things, to make
the mere ornaments of life, the employment of life, is
to the lad degree prepofterous.

It is evidently of advantage, that a young gentleman
be, from his infancy almoft, put into the way of wield-
ing his limbs decently, and coming into a room like a
human creature. But I really think it more eligible,
that a youth be a little bafliful and awkward, than that
he have too much of the player or dancing-mafter.
Care ought therefore to be taken, that he do not learn
tp dance too well. The confequence will probably be,
that, being commended for it, he will take all opportu-
nities of exhibiting his performance, and will in time
become a hunter after balls, and a mere dangler among'
the ladies.

The fame caution ought to be ufed with refped to
mufic. It is true, there are very few of the good peo-
ple of England, who have fo much true tafte, as to be
capable of excelling in that alluring and bewitching art.
But there are inflances of the bad effeds of cultivating
it too much.

OJ Knowledge.) HUMAN NATURE. is%

So much of the riding-ichooi as is ufeful and necef-
fary, there is nothing to be faid agauilt ii. But it is
deplorable to fee many ci our gentry lludy the liberal
fcience of jockeyfhip to the negled: of all the reft.

Fencing, if pradtifed to fuch a degree as to excel at
it, is the likelieft means that can be contrived for get-
ting a man into quarrels. And I fee not, that the run-
ning a fellow-creature through the body, or having that
operation performed upon one's felf,ismuch the more de-
firable for its being done fecundum artem. Yet whoever
wears a fword, ought to know fomewhat of the art of
handling it.

Drawing is an ingenious accompliftiment, and does
not lead directly to any vice that I know of. It may
even be put upon the jQime foot with with a tafte for
reading, as a fober amufement, which may lead a young
gentleman to love home and regular hours. But it is
far from being friendly to the conftitution. Like all
fedentary employments which engage the attention,
it is prejudicial to the health, efpecially where oil-
colours are ufed, which is not indeed a necefTary
part in drawing. It like wife fixes and ft rains the
eyes, and, in fmall v/ork, fatigues them too much to
be purfued to any great length with fafety. At the
fame time, to know perfpedlive, and tlie other princi-
ples of the art, and to have fuch a command of the
pencil, as to be capable of ftriking out a draught of an
objedl:, or view, not fo much with delicacy as with
ftrength, fwiftnefs, and fluency, is an accompliftiment
very ornamental, and often ufeful.

I will conclude this fedion with the following re-
mark, That there is this difterence between the con-
duel of education, and the imprcement of the mind
afterwards, that in educatior., the view being to open
the mind to all kinds of knowledge, there is no abfur-
dity in carrying on feveral ftudies together, nor in pafs-
ing from one to another, before the pupil arrives at great
perfedtion in the firft ; on the contrary,, in maturity,
the view being not to learn the ftrft principles (which
are fuppofed to have been ftudied in youth) but to ac-
quire a perfed knowledge of fubjcds^ it; is then impro-

3 pei-

f^n THE DIGNITY OF (Book 11.

per to purfue many different lludies at once, or to give
over one, and proceed to another, till one has carried
the former a competent length.

SECT. IV.

Of manly Studies. Of a Method of acquiring a compe-
tent Knowledge of the Sciences^ Of proper Books and
Apparatus %

BEFORE a young gentleman fets about any parti-
cular ftudy, fuppofing his puerile education finifh-
ed, he may prepare himfelf for more manly improve-
ments, by a careful perufal of the following books, M^hich
will give him a general view or map of fcience, viz.
The Preface to Chambers^ s Dictionary. Clarke Me-
thod of Study. BofweVs Method of Study. Lockers
Condud: of Human Underftanding. Watts's Improve-
ment of the Mind. Baker^s Refledtions on Learning,
an ingenious work, except upon the fubjeCts of Aftro-
iiomy and Philofophy, where the author has bewilder-
ed himfelf miferably). Wootton''s Refledions on ancient
and modern Learning. Rollhi's Belles Lettres.

Nothing will be of more confequence towards the
fuccefs of a young gentleman's endeavours for his own
improvement, than his getting early into a right track
of reading and ftudy : For by that means he will fave
infinite trouble, which many go through by beginning;
at the wrong end ; who, after diftreffing theml'elves in
purfuing what they have not the neceffary accomplifh-
ments for, find themfelves obliged to give up what they
had undertaken, and go back to firft principles. Men
thus fufter great lofs of time and labour ; meet with
difcouragement in their ftudies ; and the fi;ru6lure of
learning which they raife, proves in the end but a piece
of patch-work. Others, by being at firft put upon a
wrong courfe of reading, find themfelves plunged into
myftery, fanaticifm, or error of one kind or other ; out
of which it Gofts them many years to extricate ihem-
felves. Others, attaching themfelves too early and too
clofely to one narrow track, as pure mathematics, ot
poetry, cramp their minds in their youth ; or, by giv-
ing too great a loofe to fancy, unfit them for expatia-

tjfKtwwledge.) HUMAN NATURE. -^

ting boldly, and at the fame time furely, in the fields
of knowledge. To avoid thefe radical errors, let a young
gentleman carefully ftudy the books above recommend-
ed, and, through the whole courfe of his reading, take
all opportunities of converfing with, and confulting men
of judgment in books ; of a large and free way of think-
ink, and of extenfive knowledge. The confequence of
which judicious manner of proceeding has, in many in-
flances, been improvement in moft branches of fcience
to a mafterly degree to thirty or forty years of age.
But this fuppofes a fuperior natural capacity, and vari-
ous other advantages.

Next after fuch a knowledge of languages, numbers,
geometry, geography, chronology, and logic, which
may be called inftrumental ftudies, after fuch a mode-
rate acquaintance with thefe, as may be acquired be-^
fore eighteen or twenty, youth may proceed to the more
manly ftudies of hiftory, biography, the theory of go-
vernment, lavvy commerce, oeconomies, and ethics.

I mention thefe together, becaufe there is a connec-
tion between them, which renders them proper to be
carried on in fucceffion, as they will mutually affift and
throw a light on each other. And 1 advife a ftudious
youth to improve himfelf in fuch branches of knowledge
as thefe, befor^ he pFoceeds to perfed himfelf in the
higher mathematics ; firft, on account of the incompa-
rably fuperior itnportance of a thorough knowledge of
our own nature, ftate^ and obligations; the indifpeniable
neceffity of underftanding which fubjedis is fuch, as ta
make all our purfuits appear comparatively but fpeeioua
trifling. And, fecondly, becaufe this kind of know-
ledge is obviouHy of fuch a nature, as not to hazard
any poflible bad effeft upon a young mind, which is
more than can be faid of moft other branches of ftudy,
indulged to a great length. The vanity and affedation
which a little unufual knowledge in claflical learning
gives weak minds, is fo confpicuous, as to have occalion-
ed that fpecies of learning to be termed, by way of di-
ftindion, pedantic Jcholarjlnp. And as to mathematics,
many inftances could be produced of men of very fine
heads for that fcience, who, by accuftoming themfelves

whoihf

450 THE DIGNITY OF (Book 11.

wholly to deraonllration, have run into an afFeded ha-
bit of requiring demonftration in fubjeds naturally in-
capable of it, and of defpifing all thofe parts of ftudy,
as unfcientilical, which do not give the fatisfaction of
mathematical certainty. Such perfons thus difqualify-
ing thcmfeives for improvement in the moll ufeful parts
of knowledge, though eminent in one particular way,
may, upon the v.hole, be properly faid to be men of
narrow minds. This evil might have been prevented,
had they timely given themfelves to other inquiries, as
well as mathematics, and been accuftomed to apply their
minds to various ways cf fearching into, and finding out
truth. But the natural and almolt unavoidable effedl
of confining the mind to one kind of purfait, is the
hampering and narrowing, inilead of enlarging and en-
nobling it.

At the fame time it ought to be remembered, that
nothing tends fo much to habituate to a juftnefs of
thought, and accuracy of expreffion, as a tindure of
mathematical knowledge received in youth. Ail that
is here intended to be guarded againft, is the plunging
too deep at firfl into that ftudy, which often tends to
the exclufion of all others for life. And, as was before
tDbferved, no part of ufeful or ornamental knowledge is
to be excluded, confidently with a view of a complete
improvement of the mind.

Ufeful books, previous to the reading of hiftory, are
fuch as the following, viz. Rollings Method of ftudying
Hiflory, in his Belles Lettres. Boujfefs Difcours de
TKiftoire Univerfelle* Potter s Greek, and Kennefs Ro-
man Antiquities, Straucbius's and Helvicus''s Chrono-
logy, Sleidan on the Four Monarchies, IV/jear^s and
Frefnofs Methods of ftudying Hiftory.

In order to read hiftory with perfed clearnefs, geo-
graphy muft go hand in hand. The fyftem of Geogra-
phy lately publiftied, together with Anjor^s Voyage,
which contains fome new accounts, not in that work,
WelWs Geographia Claffica^ and Senex^s New General
Aths^ may be proper to perfed a gentleman in that ufe-
ful branch cf knowledge.

To

Of trioivhdge.) HUMAN NATURE. i6i

To be matter of ancient hiftory, let a perfon firft per-
ufe carefully the Uuiverial Hiltory, confulting all along
the maps of the leveral countries vhich have been the
fcene of adiion, and referring every chaia6ter and
event to if; proper date. Alrcr this geneial view of
the whole body of ancient hiilory, thole who have lei-
fure, and other advantages, may rea-d as many of the
originals as they pkafe, efpeciaily upon more important
charad;eTS and facis. They are all along quoted by the
compilers of the above excellent and ufeful work.
Thofe who pofTefs the learned languages, in vvhich
thofe originals were writ, fmd in the perufal of them
a peculiar pleafurc, even where itie fails related are
already known. There is a purity and beautiful
fimplicity in the defcriptions the ancients give, vvbich
difcerning readers do not find in the works of
tranllators or compilers. Eefides that, the very circiim-
llance of the mind's letting iilclf be deceived into the
belief, that we read the very words of an ancient U'ar-
rior, or orator, though it is certain, thofe Vv'e have
afcribed to them by hillovians, are for the mod part pun.
into their mouths by the hidorians themfelves ; the
mind's perfuading itfelf, that it hears the very words
and accents of an illuftrious charader in antiquity,
makes the perufa-1 of an original peculiarly entertaining
and ftriking.

Gentlemen of leifure and fortune efpeciaily, ought by
110 means to be without a little acquaintance vviih He-
rodotus^ Tbucyd'ides, Foljvras, Xtiiophon, Diodorus Sicu-
luSf and Pluianh, the molt celebrated Greek hiftorians;
nor with jujlin, Livy, Tacitus, dsfar, SaIU(/i, Suetonius^
and Curtius, the greateif among the Remans.

Some of the bell modern hiflories are Puffeiidorf^
fntroduflioh, Rapines Hiitory of Enjiand, Meztray's
and Daniel'?, of France, MarianaH of Spain, VertotH of
Fortugal, Sir Paul Rircaiit\ of the Turks, Oakley's of

the Saracens, Du Haiders of China ; of the Piratical

States of Jjarbary; Herrercii, of America : Hiflory of the
Conqueil of Mexico ; of Germany ; of Naples ; of Fh-
r^nce^ bv Mcichiavel • of Fe?iice, by Nain and Parma ;

M ^^

1^2 THE DIGNITY OF (Book II.'

of Genoa : of Poland, by Connor ; of Holland ; of Flan-
ders, by Bentivojlio.

To read hiftoiy with advantage, keep conftantly in
view the following ends; to find out truth ; to unravel,
if pofTible, the grounds of events, and the motives of ac-
tions; to attain clear ideas of remarkable characlers,
efpeciaily of that which diftinguilhcs one characler from
another; to profit by the various ufeful leiTon? exhibited ;
to ftudy human nature, as reprefentcd in hiliory, and
to endeavour to find out which characlers you yourfelf
I'efemble the moft ; and to remark whatever throws any
light or evidence upon religion.

To draw up in writing an epitome or abflracl of the
nioH: fhining parts of hiliory and eminent charadfcrs, as
one proceeds, adjulling the chronology and geography
ail along, will contribute greatly to the fixing in the
mind a general comprehenfive view of the whole thread
of (lory from the oldell accounts of time downward,
difpofed according to the feveral ages and countries
which make a figure in hiflory. Biit this will require
leifure to execute it properly. Among the abridged
fa6ls m-ight, with great advantage, be difpofed a fet of
reflexions, moral, political, and theological, as they oc-
curred in the courfe of reading, which would in the
whole amount to a very great number and variety ; and
would prove an agreeable and improving amufement in
advanced life, to perufe, add to, and corred, according
as one's jadgmient matured, and views enlarged. A
man of leifure and abiiiries might, in his collection of
hillorical remarks, unite together in one view whatever
characlers feemed to have any refemblance, might fet
againfl one another fuch as, by making llriking con-
trails, might fet off ofip another to the heft advantage.
He mighc obferve the diiTerent conducl of the fame per-
Ibn at different times, and account, iTom the different
circum^anccs he was engaged in, for thofe diflerences
in his behaviour. He might obferve how one, of per-
haps the bell abilities, was unhappily led into fuch a
courfe 'of condudl as has biafled his reputation; how
'another, by miiTmg certain advantages, fell fhort of the
charader, which,' by a happy co-incidence of circum-

flances.

0/Kfioii'Mge.J HUMAN NATURE. 163

fiances, he muft have attained. How feemingl}: hicon-'
fiderable paiticuhirs in the condud of princes and great
men, have produced ftrange effeds in the affairs of nian-
kind, and what momentous confequcnces to the reft of
the world depend upon the behaviour of thofe who are
at the head of it.

Hiftory is the key to the knowledge of Human Na-
ture. For in it we fee what fort of beings our fellow-
creatures are, by reading, their genuine characters in
their adions. Thele"a perfon, who carefully lUidics
hiftory, may trace up to their fource, and purfue and.
unravel all the wonderful difguifes, doublings, and in-
tricacies of the human heart. Life, as it is generally
conduded by perfons of all ftations, bat efpecially of
the higheft, appears from hiftory in its true colours, as
a fcene of crafr, cf violence, of felfiQinefs, cruelty, folly,
end vanity. Hiftory fiiews the ,roal worth of the ufual
objeds of the purfuit of mankind ; that there is nothing
new under the fun ; nothing to be wondered at ; that
mankind have been from the beginning bewildered and
led from their real happinefs, and the end of their be-
ing, after a thoufand vilionary vanities, which have de-
luded and difappointed them from generation to gene-
ration, and are likely to do fo to the laft.

What can be more entertaining or inftrudive, than
in hiftory .to trace this v.'orld of ours through its various
ftates; obferve what fort of inhabitants have poffefled it,
in different periods ; how different, and yet how much
the fame ; "how nations, ftates, and kingdoms have rifen,
fiouriftied, and funk ; the firft rife of government, pa-
triarchal, monarchical, republican; what charaders have
appeared in different ages, eminent for virtue, or infa-
mous for wickednefs ; to what feemingly ftight caufes
the moft important events have been owing; the arts,
by which one man has been able to fubdue millions of
his fellow-creatures, and to tread on the neck of man-
kind ; the motives which have put men upon adion ;
gnd the weakneffes which have been the caufe of the
baffling of their fchemes ; the force of human pafiions,
the weaknefs of reafon, the iniiuence which prejudices
.and attachments have on the condud of men, the fur-

INl 2 prifing

1^4 THE DIGNITY OF (Book Jt

hc^iixhts to which viniie has raifed fome men, the diffi-
culties conquered, the lioi tours gained, and the lading
fame acquired by a difinterelled love of their country,
the madnefs on which ambition, covetoulhefs, and love
of pleafure have driven men ; and through the whole,
the influence of the unfecn Providence diiappointing the
cbunfels of the wife i weakening the power of the
mighty ; putting down one^ and rainng another up j
and working out its own great and important ends, by
the weaknefs, the power, the virtue, the wickednefsj
the wifdom, and thr folly of mankind.

Hiftoryis the great inftrudor for all ranks in life, but
efpecially the highefl. Forthofe who are befieged and
lalocked up by triple guards of flatterers, (whofe chief
eare and great intereft it is above all things to prevent
the approach of truth) in hiftory may fee characters as
great, or greater than their own, treated with the ut-
moft plainnefs. There the haughty tyrant may fee
how a Nero was fpoke of behind his back, though dei-
fied by the flavifn knee of Flattery. Thence he may
judge how he himfelf will be fpoken of by hiftorians,
who will no longer dread his menace after his head is
laid in the duft. Thence he may judge how his cha-
radler is perhaps now treated in the antichamber of his.
own palace, by thevery fycophants whofe fervile tongues
had, the moment before, been lavifhing the fulfome and
undiftinguifhed applaufe on his word vices, which they
had fanctified with the title oi princely virtues. Hiltory.
•will faithfully lay before him his various and important
duty (for the higher the rank, the more exteniive the
fphere of duty to be performed), which thofe, who
come into his prefence, dare not, or oftener will not, in-
flrucl him in. There he will fee the original of the
inftitution of government, and learn, that power is given
into the hands of one for the advantage of the many ;
not, according to the monftrous dodlrine of tyranny and
flavery, the many made for one. There he will learn
every honelt art of government, and can be engaged in,
HO difficult circumllance, of which he will not find an
example, and upon which he may not learn fome ufe-
ful inftru(^ioii for governing mankind. For the human

ipecies^

OjKnoKvkdge.) HUMAN NATUTRE. 165

fpecies have been from the beginnifig very much the
fame, and generally capable, bv wile laws, rtridiy exe-
cuted, by a j 'dicious police univerfally prevailing, and
by the powerful example of perfons in high rank, of
being governed and managed at the pleafure of able ■,^\^\^
politic princes. There he will fee the difference be-
tween the real glory of a Titus or an Alfred, and the
horrible barbarity of a Philip or a Lewis. He may fet
his own chara-dler and ad:ions at the diitanre ot a few
centuries, and judge in his own mind, whether he will
then appear in the light of a devourer of his fellow-
creatures, or of the father of his people ; of a wife and
active monarch, or of a thing of flireds and patches ; of
an example to mankind of every fublime virtue, or a
general corrupter of manners. Hiftory is the grand
tribunal, before which princes themfelves are, in- the
view of all mankind, arraigned, cried, and, often with
the greateft freedom as well as impartiality, condenmed
to everlafting infamy. And though it is the mark of a
truly great mind to dare to be virtuous at the expence
of reputation ; it is a proof of a foul funk to the loweil
bafenefs of human nature, to bear to think of deferving
the contempt or hatred of all mankind, the wife and
good, as well as the unthinking and worthlefs.

There is not indeed a leflon in the whole compafs of
morals, that is not, in the nvoit advantageous and plea-
ding way, to be learned in hiftory and biography, taking
in ancient and modern, facred and profane. There the
madnefs of ambition appears in a ftrikjng light. The
dreadful ravages produced by that wide- wailing fury,
whenever fhe has poffeffed the frantic brain of a hero,
and fent him, like ^ devouring five, or an overffowing
inundation, Ipreading dcftrudion over the f^ce of the;
earth; the numbers of the innocent and helplefs, who
bave, in the different ages of the world, been fpoiled
and maffacred, to make one feilow-worm great; fhe hu-
man hecatombs, which have been offered to this infer-
nal demon; the anxious hours of life, and the violent
deaths, to which unthinking men have brought them-
felves, by the egregious folly of flying from happinef^
in purfuit of the phantom of a name ; the exteniive and

^^ 3 9J^4.-

i6o THE DIGNITY OF (Book IL

endlefsly-various views, which hiftory exhibits, of the
fatal corifequcnces of this vice, oi^'iht to teach the mt)ft
inconliderate the wiftiom of contentixient, and the hap-
pinefs of retirement.

In hillory we fee the moil illuftricus charadters, for
that worth, which alone is real, the internal excellence
of the mind, riling fuperior to the mean purfuit of
riches, dignifying and fanclifying poverty by volunta-
rily embracing it. From thence we cannot help learn-
ing this important lefTon ; That the external advantages
of wealth, titles, buildings, drefs, equipage, and the like,
are no more to the man, than the proud trappings to the
horfe, which add not to his value, and W'hich we even
remove, before vve can examine his foundnefs, and which
may be put upon the ilupid ais, as well as the generous
Iteed.

The contrails we find in hiftory between thofe na-
tions and particular perfons, who ftudied temperance
and abllinence, and thofe whofe beaftly luxury renders
them infamous to pofterity, ought in all reafon to con-
vince the readers of hiftory of the advantage of living^
agreeably to the dignity of Human Nature. The Ipon-
taneous and voluntary approbation, which the heart im-
mediately gives to virtue, where paffion and prejudice
are out of the way (as is the cafe where we confider the
character of thofe v;ho have been buried a thoufand
years ago), feems to be the voice of God within the
mind, calling it to the fludy and pradice of whatever
is truly laudable. Why does not every prince judge of
himfelf with the fame impartiality as he does of the
Cfsfars? Why does a private perfon indulge himfelf in
vices, which all mankind, and even himfelf, abhor in a.
Sardanapalus^ or Hdiogahalus?

It would be eafy to write a book, as large as this
whole work, upon the moral advantages of the ftudj of
hillory. But to proceed :

The writers of ecciefiaftical hillory may be as pro-
perly mentioned here, as any where elfe, viz, viz, Eiije-
hius, Socrates, l^c. \ Cave's Lives of the Fathers; Dupms
Ecclefiaftical Hiftory; Hiftories of the Councils; 5oi£^<?r'j
Hiftory of the Popes ; Chandler'' s of the Inquilition ;

Slddan s

bjKmivkdge.) HUMAlsr i^T'ATURE, 167

Sleidaii's Hiftory oF t!ie Reformation in Germany;
Brandfs in \he LoW-Cau/itt ies ; Ruchat^s in Sisjitzerlmid •,
and Burnet's in England To which add, Wbi/tcns
Sacred Hiftory ; Jortins Rf^marks on Ecclefiaftical Hi-
llory ; and Mo/heini's lately-publiflied work.

Biography is a fpecies of Hiftory, with this peculia-
rity, that it exhibits more minutely the charaders, and
fets forth to view fome which are too private for hi-
ftory, bnt which are not on that account lefs worthy of
being known, but perhaps more fo than thofe which,
being more expofed, were more difguifed and aifedted,
and confequently more remote from Nature, the know-
ledge of which ought to be the object in view. There
Is no fort of reading more profitable than that of the
lives and charaders of wife and good men. To find
that great lengths have been actually gone in learning
and virtue, that high degrees of perfedlion have been
aclually attained by men like ourfelves, intangled
among the infirmities, rhe temptations, the oppofiiion
from wicked men, and the other various evils of life ;
how does this Qiew us to ourfelves as utterly inexcufable,
if we do not endeavour to emulate the heights we know
have been reached by others of our fcllov.'-creatnres.
Biography, iri fhort, brings us ro the moft intimate ac-
quaintance with the real characters of the iiluftrious
dead; fliews us what they have been, and confequently
what we ourfelves may be; fets before us the whole cha-
racter of a perfon who has made himfelf eminent either
by his virtues or vices; (hews as how he came firft to take
a right or wrong turn ; how he afterwards proceeded
greater and greater lengths • the profpects which in-
vited him to afpire to higher degrees of glory, or the
delufions which mifled. him from his virtue and his
peace ; the circumllances which raifed him to true
greatnefs, or the rocks on which he fplit and funk to
infamy. And how can we more efYedually, or in a
more entertairiing mani^cr, learn the important leilbn.
What we ought to purfue,-and what to avoid.

Befides Plutarch, Corneliui Nepos, Suetotihls, and the
reft of the ancient biographers, the moderns ars to^ be
confukcd. The General Dictionary, continued by the

M 4 writers

,58 THE DIGJTI'TY OF (Book IS.

■writers of Biograpbia Britannica, is a vaft; treafure of
this kind of knowledge. One cannot propofe to periife
thoroughly fuch voluminous works. They are only to
have a place in a gentleman's library, and to be turned
to at times, and felecl parts to be read and digefted.

A general inlight into the theoretical part of govern-
ment, and law, feems neceOfary to the complete im-
provement of the mind. Tiiis may be bed acquired by
a careful attention to hillory, which fliews the original
of government ; its neceffity and advantage to the
■world, when properly adminftered ; its corruptions and
errors ; changes and revolutions ; ruin and fubverfion,
«nd their cauTes. This is the proper fcience of a gen-
tleman^ of eminent rank, who has weight and influence
in his country.

Proper helps for this Jludy are the following, 'viz.

Bacon, Locke, and Sidmy, on Government ; Harring-
tan s and Sir Thomas Morels Works ; Grotius on the
Rights of War and Peace ; Puffendorjps: Law of Na-
ture and Nations, with Barbeyrac''s Notes ; Aliltons
Political Works, which are to be read with large allow-
ances, for his zeal for the party he was engaged in ;
Sir Plilliam Temple's Works ; Cajliglione^s Courtier ;
RYmer''s Fcedera; lVood''s Inftitutes ; VEfprit des Loix.;
JJomafs Civil Law ; and The Statutes abridged.

The theory of commerce is clofely conneded with
the foregoing. It is a fubjed highly worthy the atten*
tion of any perfon^ who would improve himfelf with a
general and extenfively-ufeful knowledge; and for
perfons in eminent and active ilations is indifpenfably
neceifary. Thofe who have any concern with the
legiflature, and thofe who are at the head of cities and
corporations, if they be deiicient in knowledge of the
interefts of trade, are wanting in what is there proper
calling. Every perfon, who has either vote or intereft
in choofing a Reprefentative in Parliament, ought to
make it his bufinefs to know fo much of the commerce
of his country, as to know how, and by whom, it is
likely to be promoted or difcouraged. And if all was
lightly regulated, it is to be queitioned if any one

ought

Of Knomledge.) HUMAN NATURE. \6^

ought to be an elector, who could not make a toler-
able figure in the houfe, if not as a fpeaker, at leaft as
a voter..

To acquire fome general underflandingof the theory
of trade and commerce, a gentleman may, with advan-
tage, ufe the following books, viz. Pojllethwaite's Dic-
tionary of Trade and Commerce ; The BritiJJj Mer-
chanty 3 vols, in i2mo; Sir Jojiah Child on Trade;
Urtariz's Theory of Trade and Commerce ; Univerfal
Library of Trade and Commerce ; The Merchant's
Map of Commerce ; Locke on Trade and Coin ; Lex
Mercatoria Rediviva;. OldenburgJfst Stevens's, ?iW^ Lock-
yer's Pieces on Trade and Exchange ; Davenant on
Trade and Revenues ; Gee on Trade ; Trads by Mp.
Tucker of Brijiol; and AnderJorCs Hiftory of Commerce.

But whoever, from a view to public good, would per-
fedly underftand the prefent (late of the commerce of
thefe kingdoms, as it is continually varying and fludu-
ating, he cannot exped to have a juft account of it by
any other m.eans than the informations of thofe aduallj
engaged in it.

A gentleman may afterwards read the works of thof*
writers who have treated of the human nature and
faculties, their extent and improvement, in a fpecula-
tive or theoretical way. After having ftudied hiflory,
he will be qualified to judge whether fuch authors treat
the fubjed properly or not ; and will be capable of im-
proving and correding their theory from the examples
of real charaders exhibited in hiftory.

Mr. Locke'' s EfTay on The Human Underflanding is the
fonndation of this fort of knowledge. There is no good
author on the fubjed, who has not gone upon his ge-
neral plan. His condud of the underftanding is alfo a
work worthy of its author. The great Bilhop Butlen^
author of the Analogy, in fome of his Sermons, which
might be more properly called philofophical difcourfes,
has with much fagacity correded feveral errors of the
writers on this fubjed, on the theory of the paffions,
and other particulars. The works of Mr. Hatchefon of
Glafgow may be perufed with advantage. He is borh,
en raoft points, a good reafoner, and an elegant writer.
3 Beildes

,70 THE r-IGNlTY OF (Book H

Befides thefe authors, and others, who have written ex~
prcfsly on this fubjed, many of whom have faid good,
things ; but have run into fome difputable peculiarities
of opinion, on account of which I do not choofe to re-
commend them ; befides thefe, I fay, the writings of
almoft all our celebrated Englipj Divines and Moralifls
contain valuable materials on this fubjedt.

The inimitable Authors of the Spedator^ Tatler, and
Guardian, have difplayed the whole of human life, in
all the fliapes and colours it appears in. Thofe admir-'
able eflaysmay be read as a ground-work of ceconomicSy-
or the knowledge of the arts of life.

There would be no end of giving a lift of books on'
this head. The few following are fome of the beft,
viz. The Rule of Life in Select Sentences, from the An-
cients ; Apophthegms of the Ancients ; Majori's Self-
knowledge ; Charron on Wifdom ; Bacon s. Collier'' s^
and Montaigne's Eifays ; Fuller'' s Introdudions to Wif-
dom and Prudence ; The Moral Miicellany ; The
Practical Preacher ; and The Plain Dealer, in i vol.

Of all parts of knowledge, which may be properly
termed fcientific, there is none, that can be fo ill dif-
penfed with by a gentleman, who would cultivate his
mind to the utmoft perfedion, as that of Ethics, or the
grounds of morality. The knowledge of right and
wrong, the obligations and confequences of virtue, and
the ruinous nature and tendency of vice, ought to be
perceived by every well-cultivated mind in the mod
clear and perfect manner poffible. But of this moll
important branch of fcience, and v»'hat is very clofely
conneded with it, viz. revealed religion, I Ihall treat
in the two following books.

The bell ancient moralilts are Plato, Arijlotle, Epicle-
ius, Hiencles, Xenophcn, JEJop, Plutarch, Cicero, Seneca
A7itonimis. Among the moderns, befides thofe men-
tioned under other heads, and befides our bell divines,
as Barrow, Tillotfon, and the reft, the following are ex-
cellent moral treatiies, viz, IVoohiJton^s Religion of Na-
ture delineated ; Groves^ s S> Rem of Morality ; Balgnys
Trads ; Cudwortb's Immutable and Eternal Morality;
Cumberland de Legibus, Add to thefe, Glover's^ Camp-

bcWsy

OfKfio^vledge.) HUMAN NATURE. f7r

beWf, and Nettl^tOTi's Pieces on Virtue and Hnppinefst
Wilkins on Natural Religion; Fiddes on Moraliry; Th<f:
Minute Philofopher ; and Pa'^fhars Thoughts. But no
writer, ancient cr modern, • this fubjecl, exceeds, int
clofenefs of reafoning, Price' -.levi^w of Morals, latelj
publiflied.

Of all ftudies, none have a n-^rore direct tendency to
•aggrandize the mind, and ccufequently, none are more-
fjitable to the Dignity of Human Nature, than thofcj,
which are included under the gineral term of phyfio-
logy, or the knowledge of nature, as aftronomy, ana-^
tomy, botany, mineralogy, and fo on. The Ihidy of
nature appears in no ijght fo truJj noble, and fit to en-
noble the human mind, as when compared with thofe
of the works of UiVn, as criticifm, antiquities, architec-
ture, heraldry, and the like. In the former, all is great,
beautiful, and perfect. In the latter, the fubjefts are
all comparatively mean ?.nd defective. And whatever
is otherwife, owes its excellence to nature, as in poetry^,
painiing, fculpture, and fo forth. The firft leads us to
know and adore the greateft and molt perfed: of beings^.
The latt, to fee and regret our own weaknefs and im-«-
perfection.

The fyftem of nature is the magnificent palace of the
King of the univerfe. The ignorant and incurious, ta
ufe the comparifon of a great philofopher, is as a fpider^
which retires into fome dark corner, and wraps itfelf in
its own dufty cobweb, infeniible of the innumerable
beauties which furround it. The judicious inquirer
into nature, in contemplating, admiring, and moraiifing
upon the works of its infinite Author, proves the juft-
nefs of his own underltanding, by his approbation of
the perfed productions of an infinite-perfed Being.

The fneers of fupeificial men, upon the weaknefs
which has appeared in the condud of fome inquirers
into nature, ought to have no influence to difcourage
us from thofe refearches. If fome few have fpent too
much time in the ftudy of infeds, to the negled of the
nobler parts of the creation, their error ought to fugged
to us not a total negled of thofe inferior parts of na-
ture ;

lYi. THE DIGNITY O? (Bodk It

ture ; but only to avoid the miftake of giving ouiTelves
wholly to them. There is no fpecies, which infinite
Wifdom has thought worth making, and preferving for
ages, whofe nature is not highly worthy of our inquir-
ing into. And it is certjiin, that there is more of curi-
ous workmanflilp in the ftructure of the body of the
meaneft reptile, than in the moft complicated, and moll
delicate machine, that ever was or will be conftruded
by human hands.

To gain the great advantage which ought to be kept
in view/ in inquiring into nature, to wit, improvement
of the mind, we mufl take care to avoid the error of
fome, who feem to have no fcheme but the finding out
a fet of mere dry fads, or truths, w^ithout ever thinking
of the inftrudion which may be drawn from the obfer-
vations made. An inquirer into nature, (fays the above
eminent author, who himfelf went as great lengths as
any one ever did in that ftudy) who carries his re-
fearches no farther the mere finding out of truths, ads
a part as much beneath him, who ufes philofophy to
lead him to the knowledge of the Author of Nature, as
a child who amufes himfelf with the external orna-
ments of a tekfcope, is inferior to the adronomer, who
applies it to difcover the wonders of the heavens.

The truth is, a man may be a great ailronomer and
phyfiologirt, and yet by no means a truly great man.
For mere fpecukitive knowledge alone will not make a
great mind ; though, joined with the other necelTary
endowments, it gives the proper idea of an accomplillied
charader. Sir tfaac Newton, Mr. Boyle, and thofe who,
like them, look through nature up to nature's God, can
alone be faid to have purfued and attained the proper
end of philofophy, which can be no other way of any
real fervice to moral agents, than in fo far as it has pro-
per moral efifeds upon them.

It is ftrange that any man can think of the feveral
wonders of nature, as the two extremes of ftupendous
greatnefs and inconceivable minutenefs, the immenfe
variety and wonderful uniformity, the frightful rapidity,
:;ind yet unvarying accuracy, of motions j the countlefs

numbers.

QfKtiowJalge.) HUMAN NATURE. 173

numbers, and yet ample provifion, the fimpliclty of
eaufes, and variety of effects, and the reft, and not be
irrefiltibly led to think of the Maker and Governor of
fucli a glorious work I How can men think of a globe
twenty-five thouiand miles round, as the earth we in-
habit is known to be, without thinking of the hand
which formed this mighty mafs, and gave it a figiire fa
regular, as we fee it has by its fliadow call upon the
moon in a lunar eclipfe, without adoring Him, who
could as it were, roll the ftupendous heap, between his
hands, and accurately mould it into (hape ? But if aftro-
nomers are right, in calculating the magnitude of fome
of the other planets to exceed many hundred times this
on which we live, and the fun himfelf to be equal to a
million of earths, vvhofe figure we obferve to be per-
fedly regular ; what can we think of the eye which
could take in, and the hand which could form into regular
ihape, fuch cumbrous maffes ? If we confider this un-
wieldy lump of matter on which v^^e live, as whirling
round the fun in a courfe of between four and live hun-
dred millions of miles in a year, and confequently, fixty
thoufand in one hour, a rapidity exceeding that of a
cannon-ball juft difcharged, as much as that does the
fpeed of a horfe ; can we avoid reflecfing on the in-
eonceiveable might of the arm which brandilhed it, and
threw it with a force proportioned to fuch a rapidity ?
One would think thofe who belt underftand the laws
of motion, and the exactneis neceffary in adjufting the
twofold forces which produce a circular or eliptical re-
volution round a centre, ihould be the propereil perfons
to fet forth the wonders of Divine Wifdom, which
has exhibited fuch inftances of fkill in the motions of
our earth, and other planets round the fun, and in the
compounded motions of fatellites or moons round them.
Who can furvey the countlefs myrials of animalcules^
which with the help of the microfcope are yifible iu
iilmott all kinds of fluids, when in a ftate tending to
putrefadion, without thinking on the Almighty Author
of fuch a profufion of lifei When fome grains of fand,
fome fmall cuttings of human hairs, or any other body,
liyhofe real fize is known, are put into a drop of one of

ihofe

174 THE DIGNITY OF (Book II.

thofe fluids which exhibit nnitpalcules^ it appears evi-
dent t« any eye, that a grain of fand r:uft be equal to
tt\€ ilze of forae millions of them. Fcr the grain of
fand appears a body of a great many inches folid, while
the whole fluid feems filled with living creatures, even
then (when fo enormoufly magnified) too fmall to be
diftinguillied : I mean at prefent the fmalleft fpecics of
^animalcules, for the mod infufions exhibit a great va-
riety of fiieS' — Two or three times the number of the
inhabitants of London, Weftminjier, and Soutbivark
crowded into the bulk of a grain of fand I Every one
with an organifed body, confifting of the various parts
necefiliry to animal life I What mult then be the fize and
particles of the fluid, which circulates in the veins of
fuch animals? What the magnitude of a particle of
light, to which the other is a mountain ?

Thefe few particulars are thus curforily mentioned,
only for the fake of an opportunity of remarking upon
the oddnefsof the cafl: of fome minds, which can fpcnd
years in examining fuch wonders of nature, going
through the calculations neceflliiry to determine facts,
and yet flop fnort of tiie reiiedlions fo natural upon
making the difcovery, and for the fake of which alone,
one would think it was worth while to have beftowed
Jhe pains. For it is really of very little confequence to
lis to know theexacl proportion between the magnitude
of a grain of fand and an animalcule in pejjper-water;
the wonderful regularity of the motions of all the great
bodies in nature, defcribing equal areas in equal times ;
the amazing properties of light and colours ; and the
means by which vifion is performed, and the like : it is,
i fay, of very little confequence to know a number of
facls which obtain in nature, if we never conlider thera
farther than as dry uninterefting fads, nor think of
applying our knowledge of them to fome purpofe of
ufefulnefs for life or futurity.

The invitations to acquire a general knowledge of
anatomy, are innumerable. An animal body is indeed
a fyflem of miracles. The number of various parts
adapted to fuch various ufes ; the ft;rud:ure of the bones,
as the fupporters of the whole frame j the number and

apt-

Of Knowledge.) PIUMAN NATURE. 175

apt infertion of the mufcles, for performing the rtarious
motions of the body with eafe and graccfulnefs ; tbc
cndlefs variety of veflels, tubes, and (trainers, gradually
lelTening to imperceptibilitj, with the fluids circulating
through them, and fecreted by them, for the various
purpoles of nature, which render the body of an animal
a fyrtem in which a greater number of flreams are con-
tinually flowing, than thofe which water the largefl:
]<ingdoms upon earth, or, more probably, than all that
run in all the channels round the globe.

The eye alone, that miracle of nature, is a fludy for
life I We find how difllcuit it is to form and adjufi a
fet of glaffes for any compound optical inftrument.
Yet glafs is a folid fubflancc, which will keep the form
that is once given it. But the eye muft be confidered
as a compofition of various coats or pellicles, of three
different humours, and a fet of mufcles to alter the form
of thofe humours, and the aperture of the eye, infl:anta-
neoufly, according to the fituation, or diftance, bright-
nefs or obfcurity, of the object to be viewed ; at the
fame time, that the whole mais of the eye is to be con-
fidered as a fyftem in which there are innumerable
llreams continually flowing. Now as we know, that
in order to diflind vifion, the laws of optics require the
•figure of the eye to be llri6tly true and regular ; that
it fliould continue fit for viuon for a few moments to-
gether, confidering of what foft and pliable fubilance it
is made, and how continually changing its figure and
Hate, is what we can in no refpcd: give an account of.
How delightful is the fearch into thefe wonders I How
naturally does it lead the well-difpofed mind to love
and adore the Almighty Author of fo excellent a work I

There is indeed none of the works of nature, down
to the raofl common and contemptible (if any thing
could be fo called, which infinite Wifdom has deigned
to make), that is not found, when attentively examined,
to be, forcuriofity, of flrufture, above the apprehenfioii
of any human mind. What is meaner, or more com-
mon than a pile of grafs? Yet, whoever with a micro-
fcope, examines its various parts, will find it a work of
fuch curiofitv, as to dcferve his highefl: admiration.

In

fjS THE DIGNITY OV Book 11.

^n the blade he will find a double coat throughout*
between which the veffels, which convey the juices to
jiourifh it, are difpofed. The minutenefs of thole tubes
(lecreafes to imperceptibility. Nor do the fume veflels
carry and return the juices. There are jn every plant,
and confequently in every pile of grafs, two kinds of
veffeis, analogous to the veins and arteries in an animal
body, by means of which a circulation of the juices is
jierformed. The blade is alfo furniflied with excre-
tory veffeis, to carry off by perfpiration whatever juices
may be taken into the plant, which may be fuperfluous,
or unfit for its nourifnment, and with abforbent veffeis,
at whofe orifices nourifliraent is taken in from the ambi-
ent air, as well as from the earth by the root. The blade
is always furnifhed with a ftrong fibrous fubflance run-
ning up its middle, and tapering to a point, for fup-
porting and llrengthening it. The fubftance of the
loots of all plants, is quite different from the other parts,
in outward form and internal ftrudure. It is fo in
grafs. Every fingle tendril is furnilhed with veffeis,
at whofe open mouths the proper juices enter, which,
fis they mount upwards, are fecreted, fo that thofe
which are proper for each refpeftive part, are conveyed
to it ; and the other particles, by means of valves and
other contrivances within the veffeis, are ffopped and
turned back. The fubftance of the root itfelf is of three
forts, the cortical^, or bark, the woody part, and the pith.
Each of thcfe has its veffeis or paffages, differently dif-
pofed, and of a different fize and make, as the micro-
fcope Ihews. The feed itfelf is a miracle of curiofity.
For in every fingle grain the ftamina of the future plant,
or lather of the plant itfelf in miniature is dilpofed,
fo that the growth of the plant is only the unfolding of
the ftamina, and their enlargement by the addition of
new juices, if the opinion of fome naturalifts be well
founded, viz. that in the ftamina contained in a feed,
there are alfo contained the ftamina of the plant which
is afterwards to fpring from that, and fo on for ever,
this increafes the wonder infinitely. ' It is likewife ob-
served, that almoft every plant, if cut off above the root,
will fend out nevv branches, leaves, and feeds almoil

endleisly.

^JKmivUge.) HUMAN NATURE. 177

endlefsly. So that it would feem, that every ftock of
every plant, and confequently every ftnlk of grafs, as
well as every {^^^^ contained almoft an infinite number
of other plaYits, branches, leaves, andfo forth, in minia-
ture. But 1 will not urge this too far, becaufe there is
another hypothefis, which does not require fuch incon-
ceiveable minuteneis of ftamina, nor their being thus
difpofed olle within another, without end, from the
creation of the firft plant : I mean, the fuppofition of
thofe ftamina floating in the air, in infinite numbers,
and being received into proper matrices, and fo frudli-
fying. Be this as it will, there are, as we have feen^
wonders without end in fo defpicable an objed as a
pile of grafs. After all that has been faid, there may,
for any thing we know, be a thoufand times more un-
known of the internal fubftance or flirudlure of a pile of
grafs. We know not how two particles of matter come
to adhere to cnc another, why they do not fall afunder
like grains of duft or fand. We know not how the
particles of nourifhment are taken into the veflels of the
root of a plant ; how they are carried on and fecreted
every one to its proper place ; what it is in the makeof
the particlesof the juice, and effluvia exhaled from the
root and blade, which makes them tafte or fraell dif-
ferently ; what difpofition of the external parts makes
the root patt appear white, and the blade green, and fo
on. Yet this fubjeft, in which there are fo many curi-
ofities known to us, and enough of inexplicable difficul-
ties to puzzle all the philcfophers of ancient and modem
times is no rarity, but it is every Where to be met witji.
The v/hole earth is covered with it. Whilft every
iingle pile, of which there may be fome thoufands in
every fquare foot of ground, is formed with all the ad-
rnirable curiofity and exadlnefs I have been here defcrib-
ing. What then is the art difplayed in all the various
and nuraberlefs plants of different fpecies which cover
the face of the earth ? What the profufion of v>'ork«
manfliip in the innumerable multitudes of beafts, birds,
fifties, and infeds, whieh inhabit all parts of the earth
and waters; of which every fingle individual difplays
wonders of inespreflible power and inconceiveable wif-

178 THE DIGNITY OF (Book IT,

dom beyond number? ** Great and manifold are thy
" works, O Lord, in wifdom haft thou made them all."
If a perfon has a ftrong genius for mathematical
learning, it will be natural for him to improve himfelf
in the higher parts of that noble fcience, as plain and
fpherical trigonometry, conic fedlions and fluxions.
But it does not appear to me abfolutely neceffary to the
idea of a well-improved mind, that a perfon be mafter
of thofe abftrufe parts of mathematics. On the con-
trary, I know not, whether the employing a great deal
of time in thofe parts of fcience, which are rather fub-
lime and curious, than ufeful in life, can be juftified ;
at leaft, v^here a perfon has a capacity for improving
himfelf and others in ufeful knowledge. On the other
hand, it muft be owned, that the exerciling the genius
in the moft difficult parts of ftudy, is not without its
ufes, as it tends to whet the capacity, and fharpen the
faculties of the mind, which may, for any thing we
know, be of advantage to it, in fitting it for the fubiime
employments of future ftates. Add to this, that it is
not always eafy to fay what is altogether ufelefs in fci-
ence. What has been at its firft difcovery looked upon as
amere curiofity, has often been found afterwards capable
of being applied to the nobleft ufes in fcience, and isi
life. This has been experienced in no inftance more
frequently than in the difcovery of mathematical pro-
portions, Thofe of triangles were difcovered before
they were found to be of fuch important ufefulnefs in
menfuration and navigation ; and thofe in common
geometry, in trigonometry, conies, and fluxions, before
they were applied to aftronomical calculations. Nor
can any one pronounce with certainty, that thofe which
have not yet been applied to any direct ufe for improv-
ing fcience, or art, never will, or are capable of it.
Upon the whole, the purfuit of any ftudy, however it
may feem merely curious, rather than ufeful, is an em-
ployment incomparably more noble and fuitable to the
dignity of human life, than thofe of pleafure, power, or
riches. Though this is not faying, that ftudy is the
fole bufinefs of life, or that it may not be carried lengths
xnconiiftent with our prefent ft ate.

For

OfKiiowMge.) HUMAN NATURE. 179

For inToroveinent in the higher mathematics, IVoI'
fius''s and IVilfons Trigonometry, MuUer''s or Be la
Hire's Conic i^diions^ Dittoii'sy Simpfons, or Maclautins
Fluxions may be (ludied.

At laft we come to the faramit and pinnacle of know-
ledge, the iirmoit reach of human capacity, I mean the
Ne-uL'tonian philofophy. This fublime of fcience is what
Very few, perhaps not fix in an age, have been found
equal to. The labours of that prodigy of our fpecies ;
the calculations and demonftrations upon which he has
founded his immortal and impregnable ftrudure, are
not to beinveftigated, but by onepoHcifedof the quickeil
penetration, the mofl; indefatigable diligence, lei fine,
and vacancy of mind. There are, for example, forae
of his problems, which few men can hold out to go
through ; few minds being capable of keeping on the
flretch for fo long a time as is necefPary for the pur-
pofe. It will therefore be in vain to advife readers in
general to try their ftrength in this Achilleaii bow. It
is however, poffibie to acquire a general idea of his phi-
lofophy from PemhertorCs and Madauriii's views of it.
They who would go farther, muil read his Principia
with the Jefuit's Comment, and his Optics,

I will here give a lilt of books, which will make a
pretty complete and ufeful coliedion upon the various
branches of natural philofophy and mixt mathematics.
Ray''s Wifdom of God in the creation. Derhaiii's Phy-
fico-theology. Nature difplayed. Nieuwentyf s Reli-
gious philofopher. Bacoii's and Boyle^s Works. Lieu^
ivenbo^k^s AYCd.nu.. Adams'' s Micrographia, 2ir\(\ Baker'' s
Employment for the Microfcope. Rafs, Ruj'/ch^s, and
Oefner^s Hiftory of Animals. ^Villu^bbuy sOrnkhologla,
Swammerdam of Infeds. KeWs and Gravefande'' s Phy-
fics. Gravefande'' s, Deja^^ulisr'' s, and Rowning''s Expe-
rimental Philofophy. Hiirs Hiftory of Minerals and
Foffils. BlackwelPs Herbal. Martinis Philoiophical
Grammar, and Philofophia Britannica. The Trads
which give an account of the late difcoveries in electri-
city. Hales^s Statics. Cotes's Ilydroftatics and Pneu-
matics. MifcellaneaCuriofa. Philofophicai Tranfydions
abridged, and thofe of the foreign academies of fciences.
K 3 Miffcbcnbroek's

v

iJo THE DIGNITY OF (BooVU

Mufchenhroek/ s Phyfical Effays. KeiVs, Win/low'' s, and
Heifter''s Anatomy. Monro's Ofteology. Boerhaave' s
Oeconomia Animalis, B^ay, Malphigbi^ Toiirnefort, and
Sloan of Plants. Keil's and Gregory''s Allronomy.
Femherton^s and Maclaurin s Account of Sir IJaac NeW"
toil's Difcoi-eries. Sir Ifaac's Principia, with the Jefuit's
Comment. Dr. Halley's, Hiiygens's, and Flamjleacfs
Works. IVhiJion's Religious Principles of Allronomy .
Sinitlfsy Gregory's, and Sir Ifaac Newton's Optics, Boer^
baave''s Chemiftry. To which add, Harris''s Lexicon
Technicum ; Chambers'' s Dictionary ; or the Encyclo-
pedie now publilhing.

A gentleman of fortune and leifure will do well to
furnifn himfelf with a few of the principal inftruraents
iifed in experimental philofophy, as an air-pump, which
alone will yield almoll an endiefs variety of entertain-
ment ; to which add a condenfing engine ; a micro-
fcope, with the folar apparatus, which like wife is alone
fufficient to fill up the leifure hours of a life; a tele-
fcope of the Gregorian conllrudion*; a fet of prifms,
and other glafles for the experiments in light and
colours ; a fet of artificial magnets ; an eledrical ma-
chine \ and a pair of Mr. NeaWs patent globes^

SECT. V.

Of forming a Tq/le in polite Learning and Arts,

TO fay, that a gentleman has attained the utmoft
perfedion of the human genius, who is ignorant
of the politer fciences of criticifm, poetry, oratory, and
antiquities, and of the elegant arts of painting, mufic,
fculpture, and architecture, would undoubtedly be im-
proper. And yet it may juftly be affirmed, that a very
moderate Ikill in them is fufficient ; as that kind of
knowledge is at beft only the embelliffiraent, not the
fubltantial excellence of a charatHier. Nor can it be
denied, that many, efpecially men of fortune, do
purfue the ftudy of thofe elegances to lengths incon-
lillent with the fhortnefs and and uncertainty of life,

and

* The befl: and largeft inftruments of this kind, beyond comparifoftj
that have ever been mude, are thofe conltrufted by Mr, Usrt of Sunj-Jlneh
)a ths SU'dfid^ Loth s>

OfKmvledge.) HUMAN NATURE. jSi

with the awful and ferious bufinefs to be clone in it.
Solid and ufeful knowledge, efpecially among the great,
gives way almoft entirely to tafte. And even of that, a
very great part is only afFedation and cant, rather than
true difcernment. In mufic, for example, I think it
mull he owned, that there are few civilized nations, in
which there is fo little true tafte, as in England ; the
proof of which is, the extremely fmall number of our
country-men and women, who excel either in perform-
ance or compolition. In France and Italy, on the con-
|:rary, and feveral other countries of Europe, there are
very few tovvns, or even villages, in which there are
not fome able artilts in mufic. And yet v/e know, that
there is not a country in the world, in which muficians,
efpecially foreigners, are fo much encouraged, as here.
This cannot be afcrihed to our natural taile for mufic ;
for that U'ould appear in our excelling in the art. It
muft therefore be owing to an affecSlation of what u-e do
not poffefs, which cofts us a great many thoufands a-
year, and mult yield but very little enterrainment. For
the pleafure a perfon receives from mulic, or any of the
other beaux arts, is proportionable to the tafte and dif-
cernment he has in thcra.

Perhaps, the fame might be faid of fbme other ele-
gances, as well as of mulic. But I fliall only in gene-
ral add, that whoever purfues what is merely ornamen-
tal, to the neglect of the ufeful bufinefs of life ; and,
inftead of confidering fuch things only as ornaments
and amufements, makes them his whole or chief em-
ployment, does not understand, nor ad up to, the true
dignity of his nature.

On the ftudy of claftical learning and antiquities, I
cannot help faying, that it is really a matter of no fmall
concern, to fee men of learning ftraining beyond ail
bounds of fenfe in heaping encomiums on the great wri-
ters of antiquity, which there is reafon to think thofe
great men would blufti to read. . To hear thofe gentle-
men, one would imagine the ancients ail giants in know-
ledge, and the moderns pigmies. Whereas it is much
more probable, that the antiquity of the world was its
youth, or immature age, and that the human fpecies,

N 3 likq,.

iSi THE DIGNITY OF (Book IL

like an individual, have gradually improved by length
of time ; and, having the advantage of the inquiries and
obfervations of the pad ages, have accordingly profited,
by them, and brought real and properly fcientific
Ivnowledge to heights, which we have no reafon to ima-
gine the ancients had any conception of. The whole
advantage antiquity feems to have of the prefent times,
as far as we know, and it would be ft range if we fliould.
reafon upon what v^e do not know, is in worksof fancy.
The ftyle of the ancient orators and poets is perhaps
fuperior to that of any of our produdlions, in grandeur,
and in elegance. Nor is it any wonder it fhould. be fo.
In the popular governments of Grd'^^:^ and Rome, vvhere
almoft every point was to be gained by dint of elo-
quence, and where kings were clients to private plea-
ders, it was to beexpefled, that the art of oratory fliould
be cultivated, and encouraged to the utnioft.

The very found of the Greek and Latin gives the
writings in thofe languages a fweetnefs and majefty,
which none of ourfeeble, unmuiical tongues can reach.
How fnould an Engl^flj or French poet have any chance
of equalling the produftions of thofe who wrote in a
language which exprelled the commonell thoughts with
more pomp of found, than our modern tongues Vvall lend
to the moil fubiime conceptions ?

Ion d'apamcibomenos prcffphe podas ohs Achilleus, HoM.

*' The fwift-footed Achilles anfwcred him."

Here is more grandeur of found to exprefs almoft no-
thing, than Alilton could find in the whole c'ompafs of
our language to clothe the greateft thoughts that per-
haps ever entered into an uninfpir^d imagination. For
what is there in the Iliad, ftript of the majefty of the
Greek, that can equal the following hymn to the Su-
preme Being, fung by the firft parents of mankind \i\
innocence :

*' Thefe are thy gloripus works, Parent of good
" Almighty I Thine this iir.ivei Ihl frame,
♦' Thus wondrous fair. Tliyfelf how wonnrous then I
* Unfpeakable '. who fitt'ft above thefe heav'iiSj
^ ^« T\)|

Of Knowledge.) HUMAN NATUTRE. 183

" To us invidble, or dimly feen

" In thefe tliy loweit works. Yet thefe declare

" Thy goodnefs beyond thought, and powV divine,

'■' Speak ye, who belt can tell, ye Ions of light !

" Angels ! for ye behold him, and with fongs

" And choral fymphonies, day without night,

" Circle his throne rejoicing. Ye in heav'n !

*' On earth join all ye creatures, to extol,

" Him firlt, him lait, him midit, and without end," ^c.

How would thefe thoughts Qiijie in Homer's Greek I
How would Longinus have celebrated fuch a paffage in
a venerable ancient I How would our Daciers and our
Popes have celebrated it I Let us not therefore be im-
pofed on by found ; but while we pay due praife to an-
tiquity, let us not refufe it to fuch of the moderns as
have deferved it even in thofe arts, in which the an-
cients have exhibited their utmoft abilities.

But though it fliould be confeffed, that the ancient
poets, orators, and fculptors have in fome refpeds out-
done the moderns j when this is faid, all is laid, that
can with truth be affirmed of their fuperiority to us.
For in mod parts of folid fcience, they were mere
children : Their phyliology is egregious trifling, and
groundlefs hypothefis, drawn not fo much from nature,
as from fancy. Their theology or mythology is a mix-
ture of fenfe, myftery, fable, and impurity. Their
ethics are well enough for what they have delivered,
But it is a ilrudure without connedion, and without
foundation. Whoever has (ludied Woollajton's Reli-
gion of Nature delineated, will hardly think Arijiotle's
Ethics, or TuUfs Offices, worth reading, for the fake
of improvement in real and fcientihc knowledge of the
foundation and obligations of morality. He who has
digefted Dr. Clark's noble work, will hardly have re-
courfe to Cicero, Of the Nature of the Gods, for jurt
ideas of the Supreme Being, and a rational fcheme of
religion. Who would name fuch philfophers as Pliny,
or Julian, with Mr. Boyle, or Mr. Ray? Who would
think of comparing Arijtoile^s Logic with Mr. Locke'' s,
or Ptolemy'' s Aftronomy with Sir Ifaac. Newton's ?
There are many whole iciences known in our times, of
■\vhich the ancients had not the leall fufpicion, and arts

N4 of

1$4 THE DIGNITY OF {Book II

which they have had no conception. All the difcove-
lies made by thofe noble inftruments, the telefcope, the
jnicrofcope, and the air-pump ; the phcenomena of
cledlricity ; the circulation of the blood, and various
other difcoveries in anatomy; the whole theory ofHght
and colours; almoft all that is known of the laws by
which the machine of the world is governed ; the me-
thods of algebra and fluxions; printing, clocks, the
compafs, gunpoWder, s^nd I knou' not how .lAany more,
are the produdions of the induilry and fagacity of the
moderns. It is therefore very unaccountable, that
many fludious men iliould exprefs, on all occafions, fuch
•an unbounded and unreafonable admiration of the an-
cients, merely for the elegances and fublimities, which
appear in their works of fancy, which are likewife dif-
graced in many places by a trifling and childiQi extra-
vagance, running often fo far into the marvellous, as
quite to iofe fight of the probable. Witnefs Virgil* s
prophetical harpies, bleeding twigs, and one-eyed ^ro^-
dignagia?is ', Homer'' si^tdiYmg horfes, fcolding god-»
«leifes, and Jupiter enchanted with Venus'' s girdle ; and
Ovid's ftring of unnatural and monftrous fidions froni,
the beginning to the end of his book I ■

Whoever may be difpofed to queftion what is here
faid as a peculiar or new notion, may read Mr. Locke
on the Gondud of the Underftanding, and Wottoii's and
Baker^s Reiieclions on Ancient and Modern Learning;
there he Vv'iil find the fubjedl difcufled in a more copi-
ous manner, than the bounds of this treatife would
allow.

It is therefore very necelTary, that in cultivating a
tafte, people take care to value the ancients only for
what is truly valuable in them, and not to prefer them,
iiniverfaily and in the grofs, to the moderns, who, by
the advantage of fucceeding to the labours of their an-
ceftors, have acquired incomparably the fuperiority over
them in almoft all parts of real knowledge drawn from
acStual obfervation ; in method and clofenefs of reafon-
ang; in depth of inquiry; in more various ways, as
'well as more compendious methods of coming at truth ;
'r^nd; in general, it.' whatever is ufeful for improving the

Vender*

OfKmivUge.) HUMAN NATURE. 185

underftanding ; advantages as much fuperior to what
ferves only to refine the imagination, and work upon
the pafllons, as it is of more confequence that a man re^
ceive improvement in true knowledge, than that he pafs
his life in a pleating dream.

Belides the ancient hiftorians mentioned under the
article of hi (lory, whoever would form, his tafte upon
the belt models, mull be in fome meafure acquainted
with the Greek poets, as Homer ^ Pindar^ Sophocles^ Eii^
ripides, CaUimachusy Theocritus^ Ariflopbanes^ Anacreon,
Their orators, as Demoflheues, Ifocrates.^ ancl MJchines^
The philofophers, whofe works in that language are
come down to us, are to be looked into, not fo much
on acco\int of their fentiments, of which above, as their
ftyle and manner. The chief of them are, Plato^ who
alfo gives an account of the philofophy of /5'orra2^^j, ^n-
Jiotlef Xenophon, Plutarch, Epi^etiis, LongimiSy Jamhli-
chust who gives an account of Pythagoras, Theopbrajlus^
Hierocles, JElian,. To thefe may be added Philo Ju-
d(siis, Diogenes Laertius, and Alax. Tyrius. The greateH
ancient philofophers, who writ in Latin, are Cicero,
Pliny, Seneca, Lucretius, ^lintilian, Lucius Apuleius, andt
Boethius, The beft Latin poets are Virgil, Horace, Ter
fence, Juvenal, Perjius, Plautus, Lucretius^ Seneca the
tragic poet, Martial, Lucan, StatiuSf Aufonius^ and
Claudian,

Whoever has a mind to look into the Fathers, after
having got a little acquaintance with what is afcribed
to Barnabas, Clement, Hermas^ Ignatius, and Polycarp^
and with the remains o^ Clemens Alexandrinus, Irceneus^
Cyprian, Yertidlian, Juftin martyr, Origen, Jerome, Au-
gujiin, Eufehius, and La6lantiu£, or as many of them as
he can conveniently look into, may reft contented with
what he will have gained by that ftudy.

There may be a few other ancient authors, Greek and
Latin, which a gentleman may find his advantage in
looking into. And there are great parts of raoft of thcfe
here mentioned, which it were better to pafs over.
There are, almoft in all the ancient uninfpired writers,
numberlefs exceptionable and wrong-turned fentiments.

iS6 THE DIGNITY OF (Book 11.

of which the judicious reader's difcernment will obviate
the bad efFeds.

Ut'efui books in criticifm are, Hefychiui, Snidas, He-
dericiis's Lexicon, Scapula, and Conjiantine' s Lexicon ;
Stephens's Thefauriis ; yf/«/i£'or/Z>V Didionary; Potter's
Greek, and KenneCs Roman Antiquities ; Montfancon' s
PalcEOgraphia Grtrca, and Antiquite Expliquee -^ the va-
rious authors collected in Gn^vius^s and Grorovius^s
Thefaurus ; in Sallerigre^s No-vus Thefauriw, in Gruter^s
Fax Arthcm; end a multitude of others enumerated by
Wajje in his Memorial concerning the Dejiderata in
Learning, printed in Bibliotheca Literaria, Lond, \']ii.
No. iii. Among the ancients, Arijtotle, Longinus, and
^dntilian. Among the French, Dacier and Bojfit.
And among the EngliJJj, Addifon and Fope are good
critics.

1 cannot here help making a remark upon the man-
ner of moll of thofe profefTed critics, who undertake to
tranllate, comment, anfwer, or write remarks upon au-
thors. Thefe gentlemen feem generally to run greatly
into extremes either in praiiing or blaming. I own I
cannot perfuade myielf that Homer, for example, un-
derflood the anatomy ol the human body as perfedly
as Boerbaave, merely from the circumflance of his
wounding his heroes in fo many diiierent parts. Nor
can I think that Mr. Chambers could have extruded his
circle of the arts and fciences out of the Iliad and
OdyiTey, even with the help oi Popeh and Bacier^s notes
ijito the bargain. On the other hand, I cannot help
thinking that there is fome of the genuine fpirit of poe-
try in Sir Richard Blackmore^ s works, notwithftanding
■what the fatirical Dean Swift has, in the bitternefs of
his wit, faid againft him. Nor does it clearly appear to
me that all the heroes in the Dunciad deferve a place in
the lift of votaries of the goddefs of Dullnefs.

I have made this remark for the fake of taking occa-
lion to caution readers not to let themfelves be milled
by critics or commentators ; but, after endeavouring to
fix a fet of rational, clear, and indifputable marks,
whereby to judge of the real excellences or blemiflies

of

Ofjimivledge.) HUMAN NATURE. 1I7

of tlie works they read, whether ancient or modern, to
read the critics, but to ufe their own judgmer^t.

The bed Engli/h poets are Spencer ^ Milton^ Shakefpeary
Waller, Rowe, Addijon, Pope.

I mention only thofe whofe writings are generally in-
nocent. Wit or genius, when applied to the corrupting
or debauching the mind or manners of the reader, ought
to be doomed to infamy and oblivion. And it is the
difgrace of our country and religion, that fuch fluff as
the greateft parts of the works of a Dryden, or a Congreve^
and fuch like, fliould be in print.

Among the French there are feveral good writers in
the Belles Lettres, as Corneille and Racine, Rollin, Da-
cier, Fenelon, Boileau, and Moi'iere, the beft writer of
comedy who has fiouriflied (ince Terence ; his charac-
ters being all well drawn, his moral always good, and
his language chafte and decent.

To acquire a tafte m paintmg, fculpture, and archi-
tecture, travel is the molt effedual means. But fuch,
whofe convenience it does not fuit to go abroad, may
fee fome fmall collections of valuable paintings and lla-
tues in our own country, and may with advantage read
on painting and defign, Harris, Du Bos, Ricbardfon,
Frefnoy, Lairejfe, the Jefuit's Art of Perfpective, Des
Files, Roma Illujtrata, Da Vinci, Gravejunde, and Dit-
ton on Perfpective.

On architecture, Palladia, De Chambray, Felihien,
Sehajiian, Le Clerc^ Perrault, Freart, and Evelyn. And
on ilatuary, Alberti and Richard/on.

SECT. Y\.

Of Travel.

THEP.E are three countries, of which it may be an
advantage to a gentleman of fortune to fee a little;
I mean Holland, France, and Italy. The firft, with
a view to commerce and police ; the fecond to the ele-
gance of life ; and the lall to curiofities in art, ancient
and modern.

There is a pedantry in travel, as well as other accom-
plifhments. And where there is not a dired view to

real

J 8 THE DIGNITY OF (Book II.

real improvement, a great deal of time and money may
be very fooliflily fpent in rambling over the world, and
ftaring at ftrange fights.

In order to reap benefit from travel, it is abfolutely
neceffary that a gentleman know well his own country
before he fets out; that nothing he may meet with may
be llrange to him, but what is peculiar to the place he
travels through, by which means he may fave himfelf a
great deal of otherwife loft labour. This will alfo en-
able him to determine immediately in what particulars
our own country has the advantage of foreign parts, and
the contrary. It will alfo be neceflary, that he make
himfelf mafterj, before he fets out, of as much of the
knowledge of foreign countries, and what may be wor-
thy of his attention in them, as can be had in books, or
converfation with thofe who have travelled, by which
means he will go properly prepared to every place and
every obje(51. A correfpondence with men of abilities
and intereft in the places one is to go to, ought alfo to
be eftablilhed, before he fets out, that no time may be
loft in finding out fuch after his arrival.

The principal objeds of inquiry of a traveller are
evidently the charaders and manners of different na-
tions, their arts of government, connexions, and inte-
refts, the advantages or difadvantages of different coun-
tries, as to adminiflration, police, commerce, and the
reft, with the ftate of literature and arts, and the re-
mains of antiquity. An account of what one has ob-
ferved in each different country, with the remarks
which occurred upon the fpot, ought to be conftantly
kept. .

Nothing fets forth to view more confpicuoufty the
difference between a young man of fenfe and a fool,
than travel. The firft returns from foreign parts im-
proved in eafinefs of behaviour, io modefty, in freedom
of fentiment, and readinefs to make allowances to thofe
who differ from him, and in ufeful knowledge of men
and manners. The other brings back with him a laced
coat, a fpoiled conftitution, a gibberifli of broken French
and Italian^ and an awkward imitatipn of foreign ge-
jftures.

■0/ Knowledge.) HUMAN NATURE. i^

One good confequence of an Englijh gentleman's
having feen other countries, if he has any underfland-
ing, will be, his returning home more than ever difpofed
to enjoy his own. For whoever rightly underllands
wherein the true happinefs of a nation confifts, will ac-
knowledge, that thefe highly-favoured lands, were they
covered ten months in the year with fnow, and boafted
neither tree nor flirub, v/ould have incomparably the
advantage of Italy^ with her orange groves, her breath-
ing ftatues, and her melting ftrains of mufic ; o^ France,
with all her gaudy finery and outfide elegance ; and of
Spain, with her treafures from the New World. Who
would compare with happy Britain, a country, in which
even all thefe united, but which was deprived of that
one, that firll of bleffings, the glory of Human Nature,
without which life is but a lingering death I I mean, the
ineflimable privilege of enjoying in peace whatever
Heaven has lent, of inquiring freely into facred truth^
and of worfhipping the Almighty Father of All in fin-
cerity and fimplicity, according to the didates of con-
fcience, unbiafled and unterrified by dragoons, by racks,
and fires, and mercilefs inquifitors? ,

SECT. VIL

Gf the comparative Importance of the various Branches of
Knowledge refpedively, and with regard to different
Ranks and Stations,

WE have thus taken a curfory view of fcience^
and feen what is to be ftudied and learned, in
order to acquire the diftinguifhed and rare charader of
a man of general and univerfal knowledge. To be
completely mafter of every one of the branches I have
here treated of, only as far as they are already known,!
is what no one man ever will be capable of, much lefs
of improving them by new difcoveries and additions o£
his own. But a man of fine natural parts, a ftrong con-
flitution, a turn to application, an eafy fortune^ a vacant
mind, and who has had the advantage of an early in-
trodudion, in a free and rational manner, into the prin-
ciples of the various parts of knowledge, and of a kt of

learned

ipo ' tHE DIGNITY OF (Boot: XL

learned and communicative friends, and of travel; fuch
a perfon may, in the courfe of a life, acquire a mafterly
I^novvledge of the fundamental and principal parts of
fcience, fo as to apply tnem with eafe and readinefs to
his occalions for entertaining and inrtructing others, as
well as enriching and aggrandizing his own mind, and
perfecting his whole charader. Such a perfon may alio
improve fome particular parts of knowledge by his fa-
gacity and induftry.

To confider only one's own entertainment and ad-
vantage, one ought rather to defire a general knowledge
. in a variety of ways, than to carry any one particular
fcience to great lengths. For the advantage of learn-
ing, the improver of a fingle art or fcience is the moil
valuable man, though he may not be at all a completely-^
accompliihed charadter.

The moil important of all fciences, is ethics, with
\\'hatever is conneded with them, as theology, hiflory,
the theory of government, and the like. Next to thefe
phyiiology at large, or whatever comes under the head
of pure and mixed mathematics. Inferior to thefe in
importance are the politer arts of poetry, painting, archi--
tedure, and the reft. And to polTefs ever fo perfed a
knowledge of languages only, 1 ftiould reckon the loweft
pitch of learning.

For perfons of the mercantile ranks of life, the Latin
and French languages, writing, arithmetic, and mer-
chants' accounts, geography, hiftory, and the theory of
commerce, are the indilpenfable branches of learning.
They may purfue the others to what lengths their cir-
cumftances and leifure will allow.

To accomplilh a gentleman for the bench, or for the
employment of a chamber-counfellor, a perftd know-
ledge of the theory of government, and foundations of
fociety, is indifpenfably nece^Tary. To which mull be
added an immenfe apparatus of j^nowledge of the leve-
ral fpecies of law (which in England is the moft volu-
minous and unweildy of all ftudies ; our law being, to
the (hame of juftice, a chaos, not an univerfe) and almoft
of every thing elle, about which mankind have any
connedion or intercourfe with one another. As I can-

not

OfKnonvledge.) HUMAN NATURE. jgi,

not fee the bufinefs of pleading at the bar, in any other
light than that of a mifchievous invention, calculated
wholly for the purpofe of difguifing truth, and altoge-
ther incapable of being applied to any honelt purpofe,
(for truth wants no colouring) 1 fliall therefore fay no-
thing farther on the head of law.

The phylician ought to be furnifhed with a perfed:
knowledge of the whole body of phyfiology. The
main pillars, on which he is to erect his ftruclure, are
anatomy, chemiftry, and botany. But the abiell and
mod fuccefsful of the faculty have always acknowledged,
that experience is the only fure foundation for practice ;
and have advifed Undents in that faculty, rather to
negled: all other books, than thofe, which contain the
hiftory of difeafes, and methods of cure, delivered by
thofe who have been eminent in the therapeutic art.

As for divines, I cannot help, with great fubmiffion,
remarking, that there is no order of men whatever,
whofe ftudies and inquiries ought to be more uaiverfal
and extenlive. Philological learning has, in my hum-
ble opinion, been too much honoured in being regarded
as ahnoft the only neceflliry accomplifliment of the
clergy. To form the important character of a teacher of
Sacred Truth, a difpenfer of Divine Knowledge ; what
fuperior natural gifts, what noble improvements are not
necelTary, in our times, when the miraculous powers,
by which Chriltianity was firil eftablifhed, have ceafed !
If it be the important bulinefs of that fiicred order of
men to labour for the improvement of Human Nature,
it feema highly neceiTary, that they perfedlly underftand
Human Nature. If the reformation oi mankind be
their province, they ought to be acquainted with the
ways of men, as they are to be learned from hiftory,
and by converfation. The prevailing vices of the times;
the hindrances to amendment; the current errors in
opinion ; the fecret fprings of the mind, by which it is
worked to good or bad purpofes ; the innocent ftrata-
gems, by which mankind are to be won, firft to lilten
to, and then to follow advice ; the gentle arts of touch-
ing their paiiions, and ading upon their minds, in fucli
a manner as will iuit their various cafts and inclinations;
4 ■ thefe

i^i THE DIGNITY OF (Book It

thefe ought to be fo thoroughly underftood by a divine,
that he may, both in the pulpit, and in converfation,
(by which laft, he may gain as many, or perhaps more
profelytes to virtue, than any way) be completely fur-
nifhed for the inltrudlion and reformation of mankind.
The works of nature hold forth diftinclly the glorious
Author of Nature. That knowledge ought therefore
to be thought a neceffary part of the learning of the
facred difpenfers of religion, fince juft iiotions of God
are the foundation of true religion. To enter deeply
into the profound fenfe and noble beauties of Scripture,
a confiderable knowledge of the languages, in which
the facred books were penned, is abfolutely neceffary,
For the true idea of preaching, is making mankind ac-
quainted with Divine Revelation, as it ftands in the
Bible, from which every fingle dodlrine or precept, to
be communicated to the people, is to be drawn, and
from no other fountain whatever. It is therefore greatly
to be wiflied, that the too-prevalent cuftom of taking
VL detached paffage of Scripture as a motto, and de-
claiming upon the fiibje^l from the preacher's own
funds, were changed for a judicious pradical comment
upon a connedted portion of Holy Writ, in fuch a. man-
ner, that the audience might in time comprehend the
general fcherae of Pvcvelation, and to read the Scriptures
with underltanding, fo as to judge for themfelves. To
be duly qualified for this, a very great apparatus of cri-
tical learning, and knov;ledge of Oriental Antiquity,
and Hiftory, civil and ecciefiaftic, is neceffary. A tho-
rough knowledge of the obligations of morality being
abfolutely neceffary to a teacher of virtue, it is required,
1:hat he be a matter in the fcience of ethics. And, as
much more is to be done with mankind by affedling
their paffions, than by a cool addrefs to their reafoii
(though truth ought to be the bafis of the pathetic),
the principles of oratory are to be well undeiflood by a
preacher. Nor ought ''the embellilhments of delivery
to be negledled, as (I cannot help adding with concern),
they are to a ffiameful degree. For while the mock-
feero of'the theatre lludies how to give the utmoft force
3 of

Of Knowledge.) HUMAN NATURE. 193

of utterance to 'every fyllable of the fuliian rant, which
makes the bulk of our ftage entertainments, the vener-
able explainer of the Divine will to mankind treats of
the beauty of virtue, the deformity of vice, the excel-
lences of a religion which has God himfelf for its author,
the endlefs joys of heaven, and the hideous punifhrnents
of hell, and all in a manner fo unmoved and unmoving,
that, while the actor becomes the jeal cbarader he re-
prefents, and commands every paffion at his pleafure,
the preacher can hardly gain attention ; hardly feems
himfelf (if we did not know it otherwife) to believe
his own dodrines, or to care whether his audience do,
or not.

But to return ; there is fcarce any branch of know-
ledge which does not, one way or other, add a confirm-
ation to revealed religion. Which fliews, that if it were
poffible for a clergyman to mafter the whole circle of
the fciences, he would find ufe and advantage from his
acquifitions. And in converfatidn, what an afcendant
would not a general knowledge of arts, of trade, of the
various ways of life, give a reformer of manners over
mankind, for their advantage, when he could enter
into their ways, and deal with them upon their own
terms ? .

Confidering the variety of requifites for completely
accompliChing a divine, one cannot help faying, with
the apoftle, " Who is fufficient for thele things ?" But
be rt at the fame time obferved, and let this work, -if it
fhould remain, inform pofterity, that, by the confefiion
of all fober and judicious perfons, and to the confufiorl
of the unthinking oppofers of religion, and its dilpenfers,
ino period, fince the firft ages of the church, could boal{
a fet of clergy of all ranks and denominations fupeiior
to thofe oi Britain at this prefent time, either in hum.an
learning, in knowledge of Scripture, or fandity of man-
ners. Which things being fo, what words fliall be
found equal to the atrocioufnels of their guilt, who have
it in their power, but will not take the trouble, to re-
move from off the necks of the clergy the galling yoke
of fubfcription to articles, creeds, and confefllons, the
impoffions of men, in many particulars unintelligible, ia

Q more

194 ^HE D-IGNITY OF (BooklL

more incredible, and in all fuperfluous ; if Holy Scrip-
ture be, as declared in the articles of the church of
England, the only, and the fufficient rule of faith.

The Hebre^v original, and Septuagint tranflation of
the Old Tellarnent, the New in the original Gr^^^/^, with
Beza's Latin ; and Taylor'' s Hebrew Concordance, and
Schmidius''s Greek, are the foundation of a clergyman's
library.

Some of the bePt commentators on Scripture, are
Erafmus, Beza, Grotius, and the authors in the collection
called Critici Saeri, abridged in Poolers Synopojis. The
works of the following writers are alfo valuable, viz,
Mede^ Patrick, Hammond, the Fratres Polonii, VorJlius.y
Rapbelius, Eljner, Boi, Calmet, Wbiiby, Ai?iJworth, New-
ton, Locke, Clarke, Pyle, Pierce, Taylor, Benfon, Lowinani
to which add Eortuita Sacra j Knatchbidl on Select
Texts, and many more.

Befides the books mentioned under the heads of po-
lite learning, philofophy, and other parts of know-
ledge, which no gentleman ought to be without, and
beiidcs thofe recommended under the articles, ethics,
and church-hiftory, the following ought by any m.eans
to have a place in the lludy of every divine ; being
the bell helps for understanding thofe parts of knowt
ledge, which are to him cflential, viz. Jofeplms ; Philo
Judceus ; Stilling fleet'' s Origines Sacrae; Prideaiix's, and
Sbuckford'' s Connections ; Speiicer on the Law-s oiih^Jeit'Sf
Grotius'' s, Locke'' s, Conybeare'' &, Leland'' s Jenkins' s, FoJ}er''s,
Benfori s, Lardner s, Lyttletoii's, l^'tjTs, DuchaPs Jortin''s,
and Chandle7-''s Defences of Chnftianity ; Clarke on Na-
tural and Revealed Religion ; Butler'' s Analogy ; Rymer^s
Reprefentarion of Revealed Religion ; Millar'' s Hiflory
of the Propagation of Chriftianity ; Law^s^ Edwards's,
and JVatts''s Surveys of the Divine Difpenfations, and
Revelation examined with candor.

Jt is with no fmall pleafure that all fincere lovers of
truth obferve the greatelt and bell of men, in our later
and more improved times, bravely afferting the noble and
raanly liberty of rejeding hypothefes in philofophy, and
fyllems in religion; and daring to appeal, from conjec-

Of Knowledge.) HUMAN NATURE. 195

ture in the former, and human authority in the latter,
to the vv'orks of God in the natural world, and his word
in Scripture, the only pure and uncorrupted fountains,
from whence the candid and inquifitive mind may draw
the wholefome ftream of unfophifticated knowledge.
That a worm of the earth fhould pretend to impofe
lipon his fellow-creature the poor invention of his trou-,
'bled fancy for the facred truth of God, while the blelTed
volume of Divine Revelation itfelf lies open to every
eye, is a degree of prefumption, which could fcarce
have been expected. And yet it is notorious, that, by
means of human interpofition, the Divine fcheme has,
efpecially in one church, been fo egregioufly perverted,
as to be well nigh defeated of its gracious intention.
But all focieties, who have in any degree infringed the
freedom of inquiry, have violated truth, and injured
the caufe of religion. Nor only they, who have had
power to back with threatenings and punifhments their
own invented and impofed doftrines, but all vvho have
made Holy »Scripture a fubjeft of party-zeal, and have
loaded the world with fyftems piled on fyltems, and
confounded the underftandings of mankind with fubtle
diftindtion, and volumnious controverfies, are to be con-
^dered as nuifances in the world of letters, and their
works to be left a prey to the book-worm. A clergy-
man has no occafion to crowd his library with fyftema-
tic or polemic lumber. Such authors may diftradl his
underftanding-, butwill not enlighten it. If he cannot iq
the Sacred books, with the help of the beil commenta-
tors, read the truth of God, he will not find it in hu-
man fyftems and controverfies.

People of fortune are peculiarly inexcufable, if they
negledl the due improvement of their minds in the moll;
general and extenfive manner. And yet it is to be la-
mented, that no rank is more deficient in this reipe^l
than that of the rich and great. That they, who pre-
tend fo fet themfelves at the head' of the world, fhould
be obliged to ow^n theuifelves generally inferior to thofe
ihey call their inferiors in the very accomplifhments
which give the-moft jiift pretenfionstofuperiority I What
-caji be more fiiameful.l The man of bufinefs may plea4

0% M

i9<5 THE DIGNITY OF (Book 11.

for his excLife, that, he has wanted the itecefTary leifure
for improving himfelf by ftudy ; the man of narrow
fortune, that he could not go to the expence of educa-
tion, books, and travel ; but v^^hat can a lord plead in
excafe for his ignorance, except that he thought him-
felf in duty bound to wafte his time, and his fortune,
upon wenches, horfes, dogs, pbyers, fidlers, and flatterers?

The proper and peculiar ftudy of a perfon of high
rank is the knowledge of the intereft of his country.
But a man of condition ought to be ignorant of no part
of ufeful or ornamental knowledge.

J will conslude what I have to fay on the feveral ranks
of life, and -the peculiar and indifpenfable fcientific ac-
Gom.plifhments of each refpedively, by adding, what can-
not be too often repeated, That a perfed: knowledge of mo-
rality and Cbriftianity is the nobleft endowment of every*
man and woman of every rank and order. A ftrong
and thorough fenfe of the abfolute neceffity of univerfal
virtue and goodnefs, as the only means of happinefs,
ought to be worked into the underftanding, the will,
and tvtiy faculty of every rational mind in the univerfe.

SECT. VIIT.

Mifcellaneous' Caufions- and Dlredlians for the Conduct of

Study,

WILL add to w^hat T have faid on that part of the
Dignity of Life, which conlilts in the improvement
of the mind by knowledge, a few brief remarks chiefly
on the errors which people commonly run into in ftudy,
Avhich are the caufes of their failing of the end they
have in view.

Firft, reading, or rather running through, a multi-
tude of books, without choice or diftindion, is not the'
way to acquire real- improvement in knowledge. It is
only w4iat we digeft, and underlland clearly, that is
ours. And it is not poOibie, that an infatiable devourer
of books can have time to examine, recoiled, and dif-
pofe in his head all he reads. The judgment of read-
ing is, to make, one's felf mailer of a few of the beft

booliii

Pf K/mvlcdge. ) HUMAN NATURE. '157

books on a fubie<?t ; in doing which, a man of a tolei'-
able apprehenlion will liaye acquired clear notions of
it, or at leall of the great lines and principal heads of it*

Some men of abilities run into the error of grafping
■at too great an extent and variety of knowledge, with-
out iixing upon one ,ll:udy, with a view to purfue it a
competent length. Life i§ fhort and uncertain, and
aAvful and important the work to be done in it. Every
man has his proper buiinefs as a citizen, and his proper
iludy as a man, to purfue. Tiie knowledge more Indif-
penfably neceliary to one's particular rank and pro-
feffion, and that which every itian ought to be com-
pletely mailer of, I mean, of his duty, and means of
happinefs, are abfolutely to be made fure of. And this
will not leave to any„ but people of leifure and fortune,
an opportunity of expatiating at large in purfuit of
fcience. No man can hope to excel in a variety of
ways. Few are able to excel in one lingle branch of
knowledge. And by taking in too large a fcope, it is
no wonder that men can go but inconiiderable lengths
in all, and accordingly become mere fmatterers in every
thing, knowing in nothing.

To avoid this error, the rule is eafy. Be fure that
you underftand one thing, before you proceed to ano-
ther : And take care that you allovv^ for forgetfulnefs.
What you luideritand pretty well now, a few years
hence (if you drop that ftudy) will not ftand fo clear
in your mind as at prefent. What apprelienfion can
you therefore expedl to have, at Ibme diilarice of time
hence, of what you do nov/ clearly underfland. The
view in education is very different from that of Itudy in
mature life. In education, the buiinefs is to open the
mind to receive the fir it principles of various knov^-
ledge, to furnilh it with the inilrumental fciences, to ha-
bituate it to application, and accuftom it to exert itfelf
with eafe upon all kinds of refearches, raithcr than to
carry any one branch of knowledge to perfection, which
is not indeed pradicable at an immature age. 'Jlie in-
tention, on the contrary, in the ftudy of the more manly
parts of fcience, in adult age, is to furni(h the mind with
ji comprehenfive and diftindt knowledge of vvhatever

O A may

10)8 THE DIGNITY OF (Book H.

may be ufefiil or ornamental to the miderflanding.
Therefore it is plain, quite different fchemes are to be
purfued in Itudy at thofe two different periods of life.
This neceffary dillindion is very little attended to.
Accordingly the idea, which many educators of youth
feem to have formed of their province, is, plunging 9.
raw boy to a much greater depth in languages, than he
will ever, at any period of life, be the better for, and
negleiling the neceffary work of laying an early found-
ation of general improvement. And on the other hand,
the notion formed by many grown perfons, of learning,
is only, the reading an infinite number of books \ fo that
they may^ have it to fay, they have read them, though
they are nothing the wifer for it.

As fpme readers are for grafping at all fcience, fo.
others confine their rcfearches to one fingle article.
Yet it is certain, that to excel in any fingle art or
fcience, being wholly ignorant of all others, is not the
complete improvement of the mind. Be'fides, fome of
the different parts of knowledge are fo connetled to-
gether, and fo neceffary to one another, that they cannot
be feparated. In order to a. thorough underftanding o^
morality, and religion (a ftudy which might the befl
pretend 'to exclude all others, as being of infinitely
greater confequence than all others) feveral collateral
helps are neceffary, as languages, hiftory, and natural,
philofophy.

There is no part of knowledge, that has been fingly
fet up for the whole improvement of the mind fo much
as clallicai learning. I'ime was when Latin^ Greek, and
Logic were the whole of education, and they are by
fome few narrow minds, which have had little culture
of any other kind, thought fo ftill. But it is to be hoped,
that people will at laff be wife enough to fee, that, in
order to the full improvement of the mind, it is not
fiifficient that one enter the porch of know ledge, but
that he proceed from the ftudy of words to that oif
things.

The purfuit of too many different and inconfiftent
ftudies at once is very prejudicial to thorough improve-
•pient. The human mind is fo formedj that, without

diftindiion,

Of Knowledge.) HUMAN NATURE. ipQ

.diilin(ftion, method, and order, nothing can be clearly
apprehended by it. Many readers take a delight in
heaping up in their minds a cumbrous mafs of mere un-
.conneded truths, as if a man fliould get together a
quantity of ftone, bricks, mortar, timbers, boards, and
other materials, without any defign of ever putting
them together into a regular building.

Sqitic read by fits and ftarts, and, leaving off in the
.middle of 9 particular fcady or inquiry, Icfe all the la-
bour they had beitowed, and never purfidng any one
jubje(5]f to a period, have the^ir heads filled only with
incoherent bits and fcraps.

To prevent a t.urn to rambling and fiiuntering, with-
out being able to colled your thoughts, or fix them on
any one fubjecl:, the (tudies of arithmetic, mathematics,
and logic, in youth, ought to have been purfued. But,
i f you have miffed of that advantage, you may con-
^h-ain yourfelf at times to lludy hard for fome hours,
with a fixed refolution, upon no account whatever to
give over, till the time is out. By this means you will
come at length to be able to bear the fatigue of clofe
application. 3ut after forty years of age, never think of
going on with ftudy, when it goesagainfl: the grain : na-
ture, at that time of life, will not be thwarted.

With fome men ftudy is mere inquiry, no matter
about what. And a dii'covery is to them the fame,
v^^hether it be of an important truth, or of fomewhat
merely curious, or perhaps not even entertaining to any
but fuch dull imaginations as their own. Such readers
refemble that ipecies of people, which the Speciator di-
ilinguifiies by the title of ^ddnuncs, vyho pafs their
lives in inquiring after news, with no vievv? to any thing,
but merely hearing fomewhat new.

Were the works of the learned to be retrenched of
all their fuperfluities and fpecious trifling, learning
would foon be reduced into a much narrower compafs.
The voluminous verbal critics, laborious commentators,
and polemical writers, whofe works have, for feveral
centuries, made the preffes groan, would then flirink
into fixpenny pamphlets, and pocket volumes.

Such a degree of lazinefs as will not allow one to in-

O 4 , quire

200 THE DIGNITY OF (Book IL

quire carefully into the Ccn[e of an author ; impatience,
inattention, rambling, are difpofitions in a reader, which
effectually prevent his improvement, even though he
fhould upon the whole fpend as much time over his
books, as another, who fhall actually become extenlively
learned.

Some confider reading as a mere amufement, fo that,
to them, the moft diverting book is the beft. Such
readers having no view to the cultivation of their un-
derftaiiding, there is no need to offer them any direc-
tions for the condu6l of iludy. The very great num-
ber of novels and tales, which are continually publifh-
ing, encourage in people a trifling and idle turn of
mind, for which the prefent age is eminently remark-
able, which makes any dire6l addrefs to their under-
{landings unacceptable ; and nothing can pleafe or gain
their attention, that is not feafoned with fome amufe-
ment, fet off in fome quaint or artificial manner, or does
not ferve to excite fome filly paffion.

There is nothing m.ore difficult, than to come at a
right judgment of our ow^n abilities. It is commonly
obferved, that ignorant people are often extremely con-
ceited of their own fancied knowledge. An ignorant
perfon, having no manner of notion of the vaft cxten*
fivenefs of fcience, concludes he has maftercd the whole,
becaufe he knows not, that there is any thing to be
learned beyond the little he has learned. But it will
take many years Iludy only to know how much there
is to be ftudied and Inquired into, and to go through
what is already known ; and the moll learned beft
know, how mnch, beyond all that is known, is quite
out of the reach of human fagacity. There is indeed
an infinity of things, in the ftridelt {enk of the word,
of which we cannot even know our own ignorance, ilot
b(iing at all within the reach of our ideas in our prq«*
fent (late.

That a young perfon may not run into the egregiouSj
though common, error at the time of life, of fancying
himfeif the molt knowing perfon in the world, before he
has gone half-way through the firil principles, or rudi-
ments.

p/Kttotukdge.) HUMAN NATURE. ^oi

ments of knovv^Iedge, let him converfe with a perfon
jeminent in each branch of fcience, and learn from them
what labour he muft bellow, what books he muft read,
what experiments he muft try, what calculations he
muft go through, what controverlies he muft examine,
what errors he muft avoid, what collections he muft
make, what analogical reafonings he muft purfue, what
clofe refemblances in fubjedls he muft diftinguifii from.
one another and fo forth. And after he has gone
through all that an able mafter in each -fcience has
prefcribed, and has learned all that is to be learned,
and feen that all our learning is but ignorance^ then let
him be proud of his knowledge, if he can.

The univerfalfmatterer knows nothing to the bottom.
The man of one fcience, on the contrary, makes that
everything, folvcs all difficulties by it, refolves all things
into it ; like the mulician and dancing-mafter mMoliere
who labour to prove, that the welfare of ilates, and hap-
piiiefs of the world, depend wholly on the cultivation
of thofe two elegances.

Some men feem to have minds too narrow to appre-
hend any fubjedl without firft cramping and hamper-
ing it. Nothing great or generous can find room in
their fouls. They view thiligs bit by bit, as one who
looks through a microfcope, A man of fuch a charac-
ter may know feme fubjecis more minutely than one
who is univerfally allowed to be a great m^an, and yet
inch a one muft be acknowledged to be aperfon of very
mean ace omiplilh ments. For it is not having a heap of
unanimated knowledge in one's head, but having the
command cf it, and being capable of applying and ex-
erting it in a maftcTiy manner, that denominates a truly
great and highly accompliflied mind.
- Meri's natural tem.pers have a very great influence
over their way of thinking. Sanguine people, tor ex-
ample, fee every thing very fuddenly, and often very
clearly in one light. But they do not always take time
to view a complex fubjedt on all fides, and in every light;
without which, it is impoflible to determine any thing
about it with certainty. Thofe tempers, when joined
|yith weak judgraents, make wild work in matters of

inquiry

$ta THE DIGNITY OF (Book 11.

inquiry and learning. For through hade and eager-
nefs, they lay falfe foundations, or raife -fuperftrudures
upon nothing. Sanguine tempers, however, are gene-
rally found to be the fitted for adion, and without a
confiderable degree of zeal and warmth, men feldora
carry any great defign into execution.

Men of cold faturnine tempers are generally flow
and laborious in their refearches, doubtful and unde^
termined in their opinions, and awkward at applying
their difcoveries and obfervations for the general advan-
tage of knowledge, and of mankind. But if the miner
did not dig up the ore, the curious artilt could not
fafnion the metal into utenfils and inftruments neceffary
.in life. The laborious feavcher after knowledge is ne-
cellary to the man of genius. For it is from him that
lie has the materials he works upon, which he would
not himfelf beitow the drudgery of fearching after.
For a laborious turn is very rarely found to accompany
brightnefs of genius.

Some people's reading never goes beyond the bulk
of a pamphlet, who do not for all that quit their preten-
iions to difputing and arguing. But converfaiion alone
doe,s not go deep enough to lay a foiid foundation of
Jvnowledge ; nor does reading alone fully anfwer the
purpofe of digefting and rendering our knowledge ufe-
ful. Reading is necelTary to get at the fundamental
principles of a fcience. And the careful perufal of a
few capital books is fuifficient for this purpofe. After-
wards to talk over the fubjecl with a fet of intelligent
men, is the bell: method for extending one's views of
it. For in an evening's converfation, you may learn the
fiibftance of what each of your friends has fpent many
months in fludying^

If you can find one or more ingenious, learned, and
communicative friends, with whom to converfe upon
curious and ufeful fubjeds, to hear their opinions, and
aflc the advife, efpecially of thole who are advanced in
life, and, having been at the feat of the mufes, are
qualified to dired you the fhorteft way thither j if you
can find, in the place where you live, fuch a fet of
friends, with whom to converfe freely, and without the

trammeh

OfKnoivledge.) HUMAN NATURE. 203

trammels of fyftematic or academic rules, you will find
more improvement, in a fnort time, from fuch a fociety,
than from twenty years foiitary ftudy.

Some choofe only to read on what they call the or-
thodox lide, that is, books in defence of thofe opinions
which the bulk of people receive without examining.
They conclude, a great number of people cannot be in
the wrong. Others take for granted, that whatever is
generally received, muft be wrong. Such readers are
lure to perufc whatever comes out againfi: articles, or
creeds, or religion in general. But they do not take the
pains to give the defenders of them the hearing. And
yet there is no doubt, but prejudice is equally wrong
on either fide ; and in our times, there are almolt as
many prejudiced againft, as in favour of, formerly-re-
ceived opinions. There is nothing commendable in
believing what is true, unlefs that belief be the eifecfl:
of examination. Nor is there any merit in oppoiing
error, if fuch oppolition is accidental, and the effed: of
prejudice.

In eftablifhing a fet of principles, mofl people let
themfeives be bialTed by prejudice, paffion, education,
fpiritual guides, common opinion, fuppofed orthodoxy,
or almoft any thing. And, after having been habitu-
ated to a particular way of thinking, which they took
up without examination, they can no more quit it, than
they can change the features of their faces, or the make
of their perfons. To come at truth, one ought to be-
gin With throwing out of his mind every attachment to
either fide, and bringing himfelf to an abfoiute indiffer-
ence which is true, or which falfe. He who wifhes an
opinion to be true, is in danger of being milled into the
belief of it upon infuflicient grounds ; and he who
wiihes it to be falfe, is likely to rejed: it in fpite of fuf-
ficient evidence for its truth. To obferve forae men
ftudying, reading, arguing, and writing wholly on one
lide, without giving the other a fair hearing, making
learning a party-affi.ur, and ftirring up fadion againlt
truth, one would imagine, their minds were not made
like thofe of mod rational beings, of which truth is the

proper

204 THE DIGNITY OF (Book IL

proper objed ; but that it gave them a pleafure to be
deceived.

Though it is thebufinefs and the very characler of a
wife man, to examine both fides, to hear different opi-
nions, and to fearch for truth even among the rubbifli
of error ; yet there are numberlefs books, which I can-
not think the fliortnefs and uncertainty of hfe, which
leaves no room for tedious trifling, will admit of exa-
mining with the care that mud be bellowed in trying
to find out the author's meaning, and to learn fomewhat
from him. As fome writers, fo to fpeak, never go
deep enough to draw blood of a fubje(5t ; fo others re-
iine and fubtilize avi^ay all that the underftanding can
lay hold of. The logicians and metaphyficians, with
their fubftantial forms, and intentional fpecies ; the
Malebranches and Behiiiens I What fruit there is to be
got from reading fuch writers is, to me, inconceiveable.
For the fate of ail fuch refinements is, to be found partly
unintelligible, partly abfurd, and partly of no manner
of confequence toward the d;fcovery of any new truth.

Some men have the misfortune of an awkward, and,
as it were, left-handed way of thinking and apprehend-
ing things. A great thought in fuch minds is not a
great thought. For what is in itfeif clear and dilHndf,
to fuch men appears dim and confufed. Thofe gentle-
men are mightily given to finding difficulties in the
cleareft points, and are great coUedors of arguments
pro and con^ But their labours have no tendency to
give either themfelves or others fatisfadion in any one
fubjed of inquiry. It feems to be their delight ta
darken, rather than enlighten.

Want of education, or of fo much culture as is ne-
ceflary for habituating the mind to wield its faculties,
is the fame fort of difadvantage, for finding out and
communicating intricate truth, as a raw recruit's never
having learned the military exercife, is for his perform-
ing the movements properly in a review or a battle. It
is therefore matter of compaffion to fee filly people,
without the leafi; improvement by education, without
the advantage even of firft principles, fi:riking flap-dafh
■at points of fcience, of which they do not fo much as

underiland.

OfKnotvledge.) HUMAN NATURE. £35

underftand what it is they would affirm or deny ; dif-
puting and confuting agalnft thofe, who have fpent
their lives in a particular ftudj ; pretending, perhaps
the firft moment they ever thought of a fubjedl, to. fee
through the whole of it ; taking upon them to make
ufe of argumenrs, a fort of tools, which they have no
more command of, than I iliould of the lielm of a fiiip,
in a tempeft. The Ihorteft way of finifhing a difpute
with people, who will be meddling with what you know
to be out of their depths is to tell them, what reading
and ftudy you have bellowed upon it, and that ftili you
do not think yourfelf fufiicientiy mailer of the fubjedl.
If your antagonifl has any modeily, he mud be fenhble^
that it is arrogance in him to pretend^ without all the
neceffary advantages, to underftand a fubjecl better thaa
one, who has had them.

Men of bulinefs, and men of pleafure, even if they
have had their minds in their youth ope^'ned by educa-
tion, and put in the way of acquiring knowledge, are
generally found afterwards to lofe the habit of clofe
thinking and reafoning. But no one is lefs capable o€
fearching into, or communicating truth, than he who
has been from his earlieft youth brought up, as moil of
the great are, in pleafure and folly.

There is no fingle obftacle, v/hich ftands in the way
of more people in the fearch of truth,, than pride.
They have once declared themfelves of a particular
opinion ; and they cannot bring themfelves to think
they could poffibly be in the wrong. Confequently
they cannot perfuade themfelves of the neceffity of
of re-examining the foundations of their opinions. To
acknowledge, and give up their error, would be a ftill
feverer trial. Bat the truth is, there is more greatnefs
of mind in candidly giving up a raifl:ake, than would
have appeared in efcaping it at firft, if not a very fliame-
ful one. The fureft way of avoiding error, is, careful
examination. The beft way of leaving room for a
change of opinion, which fhould always be provided
for, is to be modeft in delivering one's lentiments. A
man may, without confufion, give up an opinion, which
h^ declared without arrogance,

the

Ad^ tHE DIGNITY OF (Booictl;

The cafe of thofe, whofe fecular interefts have en-
gaged them to declare themfelves of a certain party^
where confcience is not allowed to fpeak loud enough
to be heard on the lide of candid and diligent exami-
nation, is the molt remedilefs of any. Thofe men have
nothing for it but to find out plaufible arguments for
their pre-eftablilhed opinions, find themfelves obliged
not to examine whether their notions be true ; but to
contrive ways and means to make them true in fpite of
truth itfelf. If they happen to be in the right, fo much
the better for them. Jf in an error, having fet out
with their backs upon truth, the longer they travel, the
farther they are from it j the more they ftudy, the more
they are deceived.

There are fome men of no fettled w^ay of thinking at
all ; but change opinions with every pamphlet they read.
To get rid of this unmanly ficklenefs, the way is, to
labour to furnilh the mind early with a fet of rational
well-grounded principles, which will, generally fpeak-
ing, lead to reafonable confequences. Take for an ex-
ample the following one among many. " The only
" end of a true religion mult be to perfefb the human
*' nature, and lead mankind to happinefs." The rea-
der muft perceive at once, that fuch a fundamental
principle w411 ferve to difcover and expofe almoft all
the errors and abfurdities of falfe religions, and thofe
which may be introduced into the true. And fo of'
other general principles.

Artful declamations have often fatal efFefls in mif-
leading weak readers from the truth. A talent at ora-
tory is therefore a very miichievous weapon in the
hands of an ill-difpofed man. It is the wifdom of a
reader, when he has produdlions of genius put into his
hands, to examine all the peculiar notions he finds in
fuch writings, llripping them of their ornaments to the
.tare thought; which, if it will ftand the tell of cool
reafon, is to be received ; if not, the llyle it is clothed
in ought to gain it no favour; but it ought to be re-
jefted with indignation. Wit, humour, and raillery,
]bave done infinite mifchief among fuperficial readers.
Of which talents fome authors have fuch a command.

OfKnotvledge.) HUMAN NATURE. 2*7

as to be capable of working up unthinking and unprin-
cipled people to believe or pradife whatever they
pleafe.

Strive to underftand things as they are in themfelves.
Do not think of conceiving of them otherwifef than ac-
cording to their real natures. Do not labour to ex-
plain religion by chemiltry, to reduce morals to ma-
thematical certainty, or to think of eternal rectitude as
an arbitrary or faditious conititution. The nature of
things will not be forced. Bring your underftanding
to them. Do not think of reducing them to your hy-
pothelis; unlefs you be indifferent about true know-
ledge, and mean only to amufe yourfelf with a jeu
cfefprit.

In reading, labour to get into the full fenfe of the
author's principal terms, and the truths affirmed in his
propolitions. After that, obferve whether he proves,
or only affirms roundly; whether what he fays is built
on fancy, or on truth, and the nature of things. And
do not pretend to believe him one hair's breadth be-
yond what you underiland : you cannot if you would.

In oonverfation, or writing, if you mean to give't)r
receive information, accurately define your terms. Keep
to the original fenfe you affixed to them. Ufe no tau-
tology. Think in time what objedions may be made
to what you are going to urge. Let truth be your fole
view. Defpife the pleafure of conquering your anta-
gonift. Pronounce modeftly, fo as to leave room for a
retreat. Keep yourfelf fuperior to paffion and peeviih-
nefs. Yield whatever you can, that your antagoniil
may fee you do not difpute for contention's fake. When
you have argued the m^atter fully, and neither can
bring over the other, drop the fubjech amicably, mu-
tually agreeing- to differ.

If you would thoroughly re-examine a fubjeft of im-
portance, fancy it to be quite new to you, before you
begin to inquire into it. Throw out of your mind
all your former notions of it; and put yourfelf in the
place of an honed Indian^ to whom a miffionary is ex-
plaining the Chriftian religion. Take every lingle
tliQUght to pieces, and reduce every complex idea to

its

ioi ■ ^kE DtGl^ITY O^ (Book if,

its limples. Get into the author's precife fenfe in cvtYy
general temfl he ufes. Strip his thoughts bare of all
iiouriihes. Turn every lingle point, in every compli-
cated fubje<ft, all the ways it is capable of. View every
minute circumftance that may have any weight, not in
one, but in all lights. Throw out of your mind every
defire or wifn, that may bias you either for or againil
the propoiition. Shake of every prejudice, whether in
favour of or againft the author. Let the merit of every
lingle argument be duly weighed -, and do not let your-
felf be too ftrongiy influenced by one you underltand
ftilly, againft another, which you do not fo clearly fee
through ; .or by one you are familiar with, againil one
that may be new to you, or not to your humour. The
weight is of more confequence than the number of ar-
guments. Labour above all things to acquire a clear
methodical, and accurate manner of thinking, fpeaking,'
or writing. W ithout this, ftudy is but fruitlefs fatigue,
and learning ufelefs lumber.

Do not form very high or very mean notions of per-
fons or things, where a great deal is to be faid on both
fides. Whatever is of a mixed nature ought to be
treated as fuch. Judging of truth in the lump will
make wild work. If an author pleafes you in one place,,
do not therefore give yourfelf up implicitly to him. If
he blunders in one place, do not therefore conclude
that his whole book is nonfenfe. Efpecially, if he writes
'well in general, do not imagine, from one difficult paf-
fage, which you cannot reconcile with the reft, that he
meant to contradift his v/hole book ; but rather con-
clude that you mifunderftand him. Perhaps mathe-
matics are the only fcience on which any author has,
or can write, M-ithout falling into miftakes.

Take care of falfe aflbciations. Error may be an-
cient; truth of late difcovery. The many may gd
•wrong, while the few are in the right. Learning does
not always imply judgment in an author, or foundnefs
in his opinions. Nor is all vulgar error that is believed
by the vulgar. Truth ftands independent of all external
things. In all your refearchcs, let that be your objed.

1 ' l"9fke

Of KhcivUgc.) HUMAN NATURE. 2?9

Take care of being milled by words of no meaning,
of double meaning, or of uncertain fignification. Re-
gard always in an author the matter more than the flylc.
It is the thought that muft improve your mind. The
language can only pleafe your ear. if you areyourfelf
to write, or to preach, you will do more with mankind
by a fine i^yle than de^p thought. All men have ears
and pallions; few ftrong underftanclings to work upon.

If you give yourfelf up to a fantallical, over-heated,
gloomy, or fuperditious imagination, you may bid farc-
wel to reafon and judgment. Fancy is to be corredted,
moderated, reflrained, watched, and fiifpefled,' not in-
dulged and let loofe. Keep down every pallion, and,
in general, every motion of the mind, except cool
judgment and refie£l;ion, if you really mean to find out
truth. What matter whether an opinion be yours, or
your mortal enemy's? If it be true, embrace it without
prejudice; if falfe, rejecb it without mercy: truth has
nothing to do with your felf-iove, or your quarrels.

The credulous man believes without fufficient evi-
dence. The obftinate doubts v.'ithout reafon. The
fanguine is convinced at once. The phlegmatic with-
holds his alTent long. The learned has bis hypothecs.
The illiterate his prejudice. The proud is above being
convinced. The tickle is not of the fame opinion two
days together. Young people determine quickly. The
old deliberate long. The dogmatilt afhrms as if he
went upon mxathematical demonltration. The fceptic
doubts his own faculties, when they tell him that twice
two are four. Some will believe nothing in religion-
that they can fully underdand. Others will believe
nothing relating to a point of docftrine, thought the bare
propolition be ever ib clear, if it be pofTibie to ftart any
di(xlculty about the modus of it. Fathion, the only rule
of life among many, efpecially almoft univerfiilly m the
higher ranks, has evenaconfiderable influence in opinion,
in tafte, in reading, and in the methods of improving
the niind. It runs through politics, divinity, and all
but the mathematical fcienceb. And there are a fet of
people at this day weak enough to tiiink of making
even them yield to it, and of new-modelling and taking

2IP THE DIGNITY OF (Book II

to pieces a fjltem of philofophy founded, in demon-
flration.

Parents may have milled us ; teachers may have mif-
informed us ; fpiritual guides in many countries do no-
torioully miflead the people, and in all are failible.
The ancient phiiofophers diiFered among themfelves in
fundamentals. The flithers o^ the church contradicl
one another, and often contradid both fcripture and
reafon. Popes and councils have decreed againil one
another. We know cur anceitors to have been in the
wrong in innumerable ifillances: and they had the bet-
ter of us in fome. Kings repeal the edicts of their pre-?
deceffors ; and parliaments abrogate ads of former par-
liaments. Good men may be miftaken. Bad men will
not (lick to deceive us. Here' is therefore no manner
of foundation for implicit belief. If we mt-an to come
at truth, there is but one way for it ; to attend to the
cool and unprejudiced didates of reafon, that heaven-
born diredor within us, which will never mifltad us in
any affair of confequence to us, unlefs we regled to
ufe its affiflance, or give ourfelves up to the govern-
ment of our paffions or prejudices. More efpecia;ly we
of this age and nation, who have the additional advan-
tage of Divine revelation, which alfo convinces us of its
authority by reafon, fliould be peculiarly unjullifiable
in quitting thofe iacred guides, to whole condud Hea-
ven jtfelf has entrurted us, and of w^hich the univerfal
freedom of the prefent happy times allows us the ufe
without reRraint, and giving ourfelves up to be led
blindfold by any other. And, befides reafon and reve-
lation, there is no perfon or thing in the univerfe, that
ought to have the lead influence over us in our fearch
after truth.

All the operations of the mind become eafy by habit.,
It will be of great ufe to habituate yourfelf to examine,
relied, compare, and view, in every light, all kinds of
fubjeds. Mathematics in youth, rational logic, inch as
Mr. Locke Sy and converfation with men of clear heads,
will be of great advantage to accuftom you to a readi-
nefs and juftnefs in reafoning. But carefully avoid dif-
puting for difputing's Hike, fvecp on improving and
2 enlarging

■Of Knowledge.) HUMAN NATURE. 211

enlarging your views in a variety of ways. One part
of knowledge is connedted wirh, and will throw a light
upon another. Review from time to time your former
inquiries, efpeciaily in important fubjeds. Try whe-
ther you have not let yourfelf be impofed upon by fome
fallacy. And if you find fo, though you have publiflied
your opinion through all Europe, make not the lead he-
litation to own your miftake, and retract it. Truth is
above all other regards. And it is infinitely worfe to
continue oblfinately in a millake, and be the caufe of
error in others, than to be thought fallible, or, in other
words, to be thought a mortal man. In examining into
truth, keep but one fingle point in view at a time; and
when you have fearched it to the bottom, pafs on to
another, and fo on, till you have gone through all, and
viewed every one in every different light. At laft, fum
up the coUeclive evidence on both tides. Balance them
againft one another, and give your affent accordingly,
proportioning your certainty or perluafion to the amount
of the clear and unqueftionable evidence upon the
whole.

In reafoning there is more probability of convincing
hy two or three folid arguments clotely put, than by as
many dozen inconclufive ones, ill digelled, and impro-
perly ranged. 1 know of no way of reafoning equal to the
Socratic, by which you convince your antagonift out of
his own mouth. . 1 could name feveral eminent writers,
who have fo laboured to eftabliOi their opinions by a
rnultipliciry of arguments, that, by means of over-
proving, they have rendered thofe docftrines doubtful,
which, with a third part of the reafoning beftowed by
them, would have appeared unquelUonable

Of all difputants, thofe learned controverfial writers
are the moft whimiical, who have the talents of work-
ing themfelves up in their clofets into fuch a paffion, as
to call their antagonirts names in black and white ; to
life railing inftead of reafoning, and palm off the public
with ro^ue, ra/cal, dog, and blockhead, for folid confu-
tations, as if the academy, at which they had fludied,
had been that of Billingsgate,

P 2 If

-12 THE DIGNITY OF (Book IL.

If one thinks he is in the right, it can be no greafe
matter ^vith how much modefty and temper he defends
truth, fo he does not give it up. And if he fhould be
found afterwards to have been in the wrong, which ia
moll difputable points is always to be apprehended, his
modeil defence of his opinion will gain him, with all
reaibnable people, a pardon for his miiiake. There
are fo many fides, on which moft fubjefts may be vievi^-
ed, and fo many confiderations to be taken in, that a
wife man will always exprefs himfelf modeftly even on
thofe fabjeds which he has thoroughly ftudied. Nor
can there be any danger, but contraviv^ife great advan-
tage, in hearing the opinion of others, if one converfes.
with men of judgment and probity; and thofe of con-
trary charaders are not fi.t for converfition.

It is remarkable, and quite contrary to what one
would expert, that young people are more pofitive in,
affirming, and more given to ditputc, than the aged and
experienced. One would think it lliould be natural for
youth to be diffident of itfelf, and inclinable to fubmit
to the judgment of thofe who have had unqueftionably:
fuperior advantages for information. But we find on
the contrary, that a young perfon, viewing a fubjed^
only from oiie fide, and feeing it in a very ftrongand
lively manner, is, from the fanguine temper natural to
that time of life, led to difpute, affirm, and deny, with
great obftinacy and arrogance. This is one of the mofl:
difagreeable and troublefome qualities of youth, other-
wife fo amiable and engaging. It is the bufinefs and
effect of prudence to correct it.

The abilities of men, taken upon an average, are fi
Very narrow, that it is vain to expedl that ever the bulk
of a people (liould be very knowing. Moft men are
endowed with parts fufficient for enabling them to pro-
vide for themfelves and their families, and fecure their
future happinefs. But as to any thing greatly beyond
the common arts of life, there are few that have either
capacity or opportunity of reaching it. Human know-
ledge itfelf very probably has its limit*;, which it never
will exceed, while the prefent ilate lafts. The fyftem
oi the world, for example, was originally produced, and

bfKmwlaJgi.) HUMAN NATURE. 213

has been fince concluded, by a wifdom too profound
for human capacity to trace through all its fteps. Hi-
ftory, at leaft profane, beyond the two thoufund years
laft paft, is come down to us fo defedive, and fo mixed
with fable, that little fatisfadion is to be had from it.
And the hiftory of facceeding ages is far enough from
being unexccptionably authenticated; though this is
not denying, that phyiiology and hiitor3''are iliil highly
v/orthy our attention and inquiry. What I have faid of
thefe two confiderable heads of fliudy, may be affirmed
in fome degree of moil branches of human knowledge,
mathematics and mathematical fciences excepted,' It
is the goodnefs of the Author of our being, as well as
the excellence of our nature, and the comfort of our
prefent ftatc, that the knowledge of our duty, and means
of happinefs, Hands clear and unqueftlonable to every
found and unprejudiced mind ; that the difference be-
tween right and wrong is too obvious, and too ftriking,
to efcapc obfervation, or to produce difficulty or doubt ;
unlefs v/here difficulties are laborioufly fought after,
and doubts induflrioully raifed ; that where we moft
heed clearnefs and certainty, there we have the moll of
them ; that w^here doubts would be mofi diitrading,
there we mufl raife them before we can be troubled
with them, and that w^here We moft need full proof to
determine us, there we have fuperabundant. For v/ith
■/efpedl to our duty and future expectations, our own
hearts are made to teach us them ; and, as if the inter-
nal monitor, Confcience, v/as not fufficient. Heaven it-
lelf ,defcends to illuminate our minds, and all Nature
exerts herfelf to inculcate this grand and important lef-
fon, That Virtue leads to happinefs, and Vice to de-
Rruclion. Of v^^hich fubjedt more' fully in the follow-
ing book.

V 3 TPI5

DIGNITY

OF

HUMAN N A T U R E=

BOOK III.
Of Virtue.

INTRODUCTION.

AS the human fpecies are to exiit in two different
ftates, an embodied, and a fpiritual ; a mortal
life on earth, and an immortal hereafter ; it was to be
expedled, that there fhould be certain peculiar requi-
iites for the dignity of each of the two different ftates
refpedively ; and that, at the fame time, there ihould
be fuch an analogy between that part of the human ex-
iflence, which was to be before death, and that which
was to be after it, as fhould be fui table to different
parts of the fame fcheme ; fo that the latter fnould ap-
pear to be the fequel of the former, making in the whole
the complete exiflence of the creature, beginning witli
the entrance into this mortal hfe, but knowing no end.
In the two parts of the Dignity of Hunian Nature,
which we have already confidered, to wit, Prudence
and Knowledge, it is evident, that the immediate view
is to the improvement and embellifliment of life, and
for diffufing happinefs through fociety ; at the fame
time that many, if not the greatell part, of the direc-
tions given for the condudl of life, and of the under-
ftanding, are likevvite ufeful with a view to the future
and immortal ftate. And indeed there is nothing truly
worthy of our attention, which does not fome way fland
connedled with futurity.

The

Of Virtue.) HUMAN NATURE. 215

The two parts of the fubjedl which itill remain, I
mean, of Morals, and Revealed Religion, do moft im-
mediately and diredly tend to prepare us for a future
ftate; but, at the fame time, are highly neceflary to be
ftudied and attended to, if we mean to eflablifii the hap-
pinefs even of this prefent mortal life upon a fore and
Iblid foundation. But every one of the four, and every
conliderable particular in each of them, is abfolutely
necelTary for raifing our nature to that perfection and
happinefs, for which it is intended,

• The Dignity of Human Nature will, in the two fol-
lowing books, appear more illuftrious than the preceding
part cc this work reprefents it. So that the fubjcil rifes
in its importance, and demands a higher regard. Might
the abilities of the writer improve accordingly. Might
the infinite Author of the univerfal economy illuminate
his mind, and fecond his weak attempt to exhibit in
one view the whole of what mankind have to do, in or-
der to their anfwering the ends which the Divine Wii-
dom and Goodnefs had in view, in placing them in a
ftate of difcipline and improvement for endlefs perfec-
tion and happinefs.

To proceed upon a folid and ample foundation in the
following dedudion of morals, it feems proper to take
an extenlive profped of things, and begin as high as
poffible.

Fiift, it may be worth while briefly, and in a way
as little abftradt or logical as poffible, to obviate a few
artificial difficulties that have been ftarted by forae of
thofe deep and fabtle men, who have a better talent at
puzzling than enlightning mankind. One of thofe
imaginary difficulties is. The poffibility of our reafon's
deceiving us. *' Our reafon," fay thofe profound gen-
tlemen, " tells us, that twice two are four. But what
*' if our reafon mipofes upon us in this matter? How,
" if in the world of the moon, two multiplied by two
'* ihould be found to make five? Who can affirm that
" this is not the cafe? Nothing indeed feems to us morv-i
** unqueftionable than the proportions among numbers,
" and geometrical figures. So that we cannot (fuch is
*' the make of our minds) fo much as conceive the pof-

P A ♦* fibiliiy

2i6 THE DIGNITY OF (Book 111

*' fibility that twice two lliould, in any other world, or
** fcate of things, make more or lefs than four, or tha't
♦* all the angles of a plain triangle fhould be either
*< more or lefs than exatflly equal to two right ones.
*' But it does not follow, that other beings may not un-
** derftand things in a quite diifcrent manner from what
" we do."

It is wonderful how any man fnould have hit upon
fuch an unnatural thought as this; fihce the very diffi-
cuiry is founded upon a flat contradidion and impoHi-
bility. To fay, I am convinced that twice two are
four, and at the fame time to talk of doubting whether
my faculties do not deceive me, is faying, that I believe
twice two to be four, and at the fame time I doubt it ; or
rather, that I fee it to be fo, and yet I do not fee it to be
fo. A felf-evident truth is not collected, or deduced, but
intuitively perceived, or feen by the mind. And other
worlds, and other ftates of things, are wholly out of the
queilion. The ideas in my mind are the objedls of the
perception of my mind, as much as outward obje(5ls of
my eyes. The idea of tw^o of the lunar inhabitants is
as diPiin(5l an objed in my mind, fo far as concerns the
number, as that of two fhiilings in my hand. And I
fee as clearly, that twice two lunar inhabitants will
make four lunarians, as that twice two fliillings will
make four (liillings. And while I fee this to be fo, I
fee it to be fo, and cannot fufpedt it poffible to be other-
wife. I may doubt the perceptions of another perfon>,
if I cannot myfelf perceive the fame objedt: But 1 can-
not doubt what_l myfelf perceive, cr believe that to be;
polTible, which I fee to be impoffible.

It is therefore evident, that to queflion the inform.a-
tion of our faculties, or the concluiions of our reafon,
without forae ground from our faculties themfeives, is
a dired: irapoffibility. So that thofe very philofophers,
who pretend to quefcion the informations of their facul-
ties, neither do, nor can really queilion them, io long as
they appear unqueftionable.

To be fufpicious of one's own judgment in all cafes
where it is poflible to err, and to be cautious of pro-
ceeding to too ralh corjckifions, is the very charader of

wifdom»

f)/ Virtue.; HUMAN NATURE. 217

wifdom. But to doubt, or rather pretend to doubt,
where reafon fees no ground for doubt, even where the
mind diftindlly perceives truth, is endeavouring at
a pitch of folly, of which Human Nature is not ca-
pable.

If the mind is any thing, if there are any reafoning
faculties, what is the objed of thofe reafoning facul-
ties ? Not falfehood : For. falfehood is a negative, a
mere nothing, and is not capable of being perceived, or
of being an objed: of the mind. If therefore there is a
rational mind in the univerfe, the objeci of that mind is
truth. If there is no truth, there is no perception-
Whatever the mind perceives, fo far as the perception
is real, is truth. When the reafoning faculty is de-
ceived, it is not by diftin6lly feeing fomething that is
not, for that is impoilible ; but either by not perceiving
fomething, which, if perceived, would alter the ftate
of the cafe upon the whole, or by feeing an object of
the underftaiiding through a falfe medium. But thefe,
or any other caufes of error, do by no means afFedl the
perception of a llmple idea ; nor the perception of a
limple relation between two limple ideas; nor a fimple
inference from fuch limple relation. No mind what-
ever can diftindly and intuitively perceive, or fee, twice
two be five : Becaufe, that twice two fliould be five, is
an impoffibiiity and felf-contradiflion in terms, as much
as faying that four is five, or that a thing is what it is
not. Nor can any m.ind diftindly perceive, that if two
be to four as four is to eight, therefore thrice two is four,
for that would be diftindly perceiving an impoffibiiity.
Now an impoffibiiity is what has no exiftence, nor can
exift. And can any mind perceive, clearly perceive,
what does not exiil?

To perceive nothing, or not to perceive, is the fame.
So that it is evident, fo much of any thing as can really
be perceived, muft be real and true. There is there-
fore either no objed of mind, no rational faculties in the
univerfe ; or there is a real truth in things which ihe mind
perceives, and which is the only obj^ft it can perceive,
in the fame manner as ir is imp<^iiiole for the eye to
fee abfolute nothing, or to ice, and not fee, at the fame
time. 3 The

^i^ THE DIGNITY OF (Book IIL

The only point therefore to be attended to, is to en-
deavour at clear perceptions of things, with all their
circumftances, connexions, and dependences ; which
requires more and more accuracy and attention, accord-
ing as the conclufion to be drawn arifes out of more or
lels complex premifes ; and it is eafy to imagine a mind
capable of taking in a much greater number and variety
of particulars, than can be comprehended by any hu-
man being, and of feeing clearly through all their mu-
tual relations, however minute, extenlive, or compli-
cated. To fuch a mind all kinds of difficulties in all
parts of knowledge, might be aa eafy to inveftigate, as
to us a common queflion in arithmetic, and with equal
certainty. For truths of all kinds are alike certain and
alike clear to minds, whofe capacities and ftates qualify
them for inveftigating them. And what is before faid
with regard to our fafety in trufting our faculties in
mathematical or arithmetical points, is equally jult with
lefpect to moral and all other fubjeds. Whatever is a
real, clear, and diftind object of perception, muft be
fome real exiftence. For an abfolute nothing can never
be an objefl of diflinfl perception. Now the differences,
agreements, contrafts, analogies, and all other relations ob-
taining among moral ideas, are as eflentially real, and as
proper fubjeds of reafoning, as thofe in numbers and ma-
thematics, lean no more be deceived, nor bring mylelf
to doubt a clear moral propofition, or axiom, than a
mathematical one. I can no more doubt whether hap-
pinefs is not preferable to mifery, than whether the
whole is not greater than any of its parts. I can no more
doubt, whether a being who enjoys lix degrees of hap-
pinefs, and at the fame time labours under one degree
of miferv, is not in a better fituation than another, who
enjoys but three degrees of happinefs, and is expofed to
one of mifery, fuppofing thofe degrees equal in both,
than 1 can doubt whether a man, who is poiTeiled of
lix thoufand pounds and owes one, or another, who is
worth orly three thoufand pounds and owes one, is the
richer. And fo of all other cafes, where our views
and perceptions are clear and diftindl. For a truth of
one fort is as much a truth, as of another j and, when

• fully

Of Virtue.) HUMAN NATURE, 219

fully perceived, is as incapable of being doubted of or
miltaken.

Yet fome have argued, that though, as to numbers
and mathematics^ there is a real independent truth in the
nature of things, which could not pollibly have been
otherwife, it is quite different in morals. Though it
was impoffible in the nature of things, that twice two
lliould be five, it might have been fo contrived, that,
univerfally, what is now virtue fhould have been vice,
and what is now vice fliouL.l have been virtue. That,
all our natural noti )ns of right and wrong are wholly
arbitrary and faditious; a mere inftinct or tafte ^
very fuitable indeed to the prefent ftate of things : but
by no means founded in rerum naturdy and only the
pure effect of a politive Ordination of Divine Wifdom,
to anfvver certain ends.

It does not fuit the defign of this work to enter into
any long difcuffion of knotty points. But I would afk
thofe gentlemen, who maintain the above doclrine.
Whether the Divine fcheme in creating an univerfe, and
communicating happinefs to innumerable beings, which
before had no exiftence, was not good, or preferable to
the contrary ? If they fay, there was no good in creating
and communicating happinefs, they mult fhew the wif-
dom of the infinitely-wqfe Creator in choofing rather to
create than not. They muil ^t.\^ how (to fpcak with
reverence) he came to choofe to create a world. For
lince all things appear to him exactly as they are, if it
was not in itfelf wifer and better to create than not, it
mufl have appeared fo to him, and if it had appeared
fo to him, it is certain he never had produced a world.

To this fome anfwer, that his creatmg a world was
not the confequence of his feeing it to be in itfelf better
to create than not ; but he was moved to it by the be-
nevolence of his own nature, which attribute of good-
nefs or benevolence is, as well as benevolence in a good
man, according to their notion of it, no more than a
tafte or inclination, which happens, they know not how^
to be in the Divine Nature; but is in itfelf indifferent,
and abftrading from its confequences, neither' amiable

nor

i20 . THE DIGNITY OF (Book iifi

nor odious, good nor bad. To this the reply is eafy, to
vit, That there is not, nor can be, any attribute in the
Divine Nature, that could poffibly have been wanting ;
or the want of which would not have been an imper-
fecftion : for whatever is in his nature, is neceffkry, elfe
it could not be in his nature ; neceffity being the only
account to be given for his exiftence and attributes.
"Now what is in its own nature indifferent, cannot be
faid to exift neceffarily ; therefore could not exift in
God. To queftion whether goodnefs or benevolence in
the Divine Nature is necelTary or accidental, is the fame,
as quellioning whether the very exiftence of the Deity
is neceffkry or accidental. For whatever is in God, is
God. And to queftion whether the Divine attribute
ofj goodnefs is a real perfedion, or a thing indifferent,
that is, to doubt, whether the Divine Nature might not
have been as perfed: without, as with it; comes to the
fame as queftioning, whether exiftence is a thing in-
different to the Deity, or not. His whole nature is ex-
cellent; is the abftracl: of excellence ; and nothing be-
longing to him is indifferent. Of which more hereafter.

It is therefore evident, that the benevolence of the
Divine Nature is in itfelf a real excellence or perfedlion,
independent of our ideas of it, and cannot, without the
higheft abfurdity, not to fay impiety, be conceived of,
as indifferent. It is alfo evident, that.it muft have
been upon the whole better that the univerfe fnould be
created, and a number of creatures produced (in order
to be partakers of various degrees and kinds of happi-
nefs) than not ; elfe God, who fees all things as. they
are, could not have feen any reaion for creating, and
therefore would not have created them.

Let it then be fuppofed, that fome being fhould,
through thoughleffnefs and voluntary biindnels at firft,
and afterwards through pride and rebellion, at length
work up his malice to that degree, as to wifn to deftroy
the whole creation, or to fubjedl millions of innocent
beings to unfpeakable mifery ; would this likewifc be
good ? Was it better to create than not ? and is it like-
wife better to deft^roy than preferve ? Was it good to

giv5

Of Virtue.) HUMAN NATURE. t-zi

give being and happinefs to innumerable creatures ? and
would it likevviie be good to plunge innumerable inno-
cent creatures into irrecoverable ruin and mifery ? If
thefe feeming oppofites be not entirely the fame, then
there is in morals a real difference, an eternal and un-
changeable truth, proportion, agreement, and dilagree-
ment, in the nature of things ; of which the Divine Na-
ture is the bafis) independent on politive will, and
which could not have been otherwife ;, being no more ar-^
bitrary or factitious, that what is found in numbers, or
mathematics. So that a wickedly-difpofed being would,
fo long as he continued unreformed, have been as really
fo in any other ftate of things, and in any other world,
as in this in which we live ; and a good being would
have been equally amiable and valuable ten thoufand
years ago, and in the planet Jupiter, as upon earth, and
in our times ; and the difference between the degrees
of goodnefs and malignity are as determinate, . and as
diilmclly perceived by fuperior beings, as between a
hundred, a thoufand, and a million ', or between a
line, a furface, and a cube.

Nothing is more evident, than that we can enter a
very great way into the Divine fcheme in the natural
world, and fee very clearly the wifdom and contrivance,
which fhine confpicuous in every part of it. 1 believe
nobody ever took it into his head to doubt, whether
the inhabitants of any other world would not judge the
fun to be proper for giving light, the eye for feeing, the
ear for hearing, and fo foith. No one ever doubted
whether the angel Gabriel conceived of the wifdom of
God in the natural world, in any manner contrary to
what we do. Why then fhould people fill their heads
with fancies, about our perceptions of moral truth, any
more than of natural. There is no doubt, but we have
all our clear and immediate ideas, by our being capable
of feeing, or apprehending (within a certain limited
fphere) things as they are really and effentially in them-
felves. And we may be affured, that fimple truths do
by no means appear to our minds in any ftate effentially
dilferent from or contrary to that in which they appear
\o the mind of the angel Gabriel.

That

422 THE DIGNITY OF (Book III.

That there Is a poffibihty of attaining certainty, by
fenfation, intuition, deduction, teltimony, and infpira-
tion, feems eafy enough to prove. For, tirft, where
fenfation is, all other arguments or proofs are fuperflu-
ous. What I feel 1 cannot bring myfelf to doubt, if I
would. I niuft either really exift or not. But I cannot
even be miftakeo in imagining I feel myownexiftence;
for that neceJGTarily fuppoles my exifting. I feel ray
mind eafy and calm. I cannot, if i would, bring myfelf
to doubt, whether my mind is ealy and calm. Becaufe
I feel aperfe(S internal tranquillity ; and there is nothing
within or without me to perfuade me to doubt the
reality of what I feel ; and what I really feel, fo far as
I really feel it, muft be real ; it being abfurd to talk of
feeling or perceiving what has no i'eal exigence.

Again, there is no natural abfurdity in fappofing it
poffible for a human or other intelligent mind, to arrive
at a clear and dillind perception of truth by intuitioUo
On the contrary, the fuppolition of the poffibility of
a faculty of intelligence necelTarily infers the poffi-
bility of the exiftence of truth, as the objeft of in-
telligence, and of truth's being in the univerfe ca-
pable of underftanding truth, there mult be truth for
that being to underftand ; and that truth muft be
within the reach of his underftanding. But as it is
felf-evident, that there are an infinite number of ideal,
or conceivable truths, it is likewife evident, there mull
be an infinitely comprehenlive underftanding, which
perceives thisinfinity of truths. To talk of a truth per-:
ceiveable by no mind, or that never has been the objedl
of any perceptive faculty, would be a felf-contradiclion,
Mmd is the ytxy fubjlratumoi truth. An infinite mind
of infinite truth. That a finite underftanding may at-
tain a fmite perception of truth, is necellary to be ad-
mitted, unlefs we deny the pofiibility of the exiftence
of any finite underftanding. For an underftanding
capable of attaining no degree of knowledge of truth,
or an underftanding which neither did nor could un-
derftand or perceive any one truth, is a contradiction in
words. Proceeding in this train of reafoning, we fay.
Either there is no fuch thing as intuition poffible, or it

mull

Of Virtue.) HUMAN NATUTRE. 223

muft be poflible by intuition to perceive truth ; there
is no fuch thing as fenfation poflible, or it muft be pof-
fibie for the mind to perceive real objedls. That what
we adually and really apprehend by intuition and fen-
fation, muft be fomewhat veal, as far as adually and
really apprehended ; it being impoflible to apprehend
that which is not. Now, the eviJenceof the reality of
any exiftence, or the truth of any propolition, let it be
conveyed to the mind by dedudion, by teftimony, by
revelation, or if there were a thoufand other methods of
information, would ftill be reducible at laft to diredl
intuition ; excepting what arifes from fenfation. The
mind, in judging of any propolition, through whatever
channel communicated to it, or on whatever arguments
eftabliftied, judges of the ftrength of the evidence ', it
makes allowance for the objections ; it balances the ar-
guments, or confiderations of whatever kind, againft
one another, it fees which preponderates^ And fup-
poling this to be done properly, it fees the true ftate of
the cafe, and determines accordingly ; nor can it pofli-
bly determine contrary to what it fees to be the true
ftate of the cafe.

When, for example, I confider in my ow^n mind, on
one hand, the various evidence from authors and remains
of anriquity, that there was formerly fuch a ftate as the
Koman, which conquered great part of this fide of the
globe ; and on the other, find no reafon for doubting
of the exiftence of fuch a ftate in former times, I find
it as reafonable to believe it, and as impoflible to doubt
it, as to doubt the folution of a queftion in numbers or
quantity, which I had proved by arithmetic vulgar and
decimal, and by Algebra. And fo of other inftances.
So that, though it would not be proper to fay, I fee, by
intuition, the truth of this propofition, " there was
" once fuch a city as Rome ;''"' yet I may with the
utmoft propriety fay, I fee fuch a fuperabundance of
evidence for the truth of the propofition, and at the
fame time fee no reafon to think that any valid objec-
tions can be brought againft it, that 1 intuitively fee
the evidence for it to be fuch as puts it beyond all
poflibility of being doubted by me, and feel that,
' though

ff24 THE DIGNITY OF (Book IB.

though I fnould labour ever fo much to bring myfeif to
queftion it, I abfolutely cannot ; nor can I conceive it
pollible that it fhould appear queftionabie to any perfon,
■who has fairly confidered it,

Suppofe, in the fame manner, (in a point which has
been difputed) a man, of a clear head, to have the-
roughly examined all the various evidences for the
Chriftian religion, allowing to every one its due weight,
and no more ; fuppofe him to have attentively conli-
dered every objeftion againft it, allowing, likewife, to
every one impartially its full force ; fuppofe the refult
of the whole inquiry to be his finding fuch a prepon-
derancy of evidence for the truth ot Chriftianity, as
fiiould beyond all coraparifon over-balance the whole
weight of the objeclions againft it ; I fay, that fuch a
perfon v.'ould then intuitively fee the evidence for Chrif-
ijanity to be unfurmountable ; and could no more
bring himfelf to doubt it, than to doubt whether all the
angles of a triangle are equal to two right ones ; nor to
conceive the poffibility of any other perfon's doubting
it, who had fairly conlidered both fides of the queftion.

In the fame manner a perfon, who fhould carefully
exam>ine the arguments in afyftem of ethics, and fhould
clearly and convincingly perceive the flrength of each,
the connection of one Vv^ith another, and the refult of
the whole ; might in the ftrifteft propriety of fpeech be
£\iid to fee intuitively the truth and juftnefs of thai;
lyilem of ethics.

If fo, then it is plain, that certainty is, in the nature
of things, equally attainable 'upon all fubjeds, though
beings of our limited capacity may not, in our prefect
imperfecl flate, be capable of attaining it. In the fame
manner as the truth of the moft obvious axiom in arith-
metic or geom.etry, may lie out of the reach of an infant,
cr an idiot ; which appears felf-evident to the firft
glance of any mind that is capable of putting two
thoughts together. How comes it to pafs, that the
truth of fuch an axiom as the following appears imme-
diately inconteltable : That if from equal quantities
equal quantities be fubtraded, equal quantities will re-

mam^

'Of Virtue.) HUMAN NATURE. 225

iTsain ? How conies, I fay, the truth of this axiom to
appear at once, while moral doftrines furnifli endlefs
difpute ? The obvious anfvver is, from the fmiplicity
of the terms of the propofition, and of what is affirmed
of them, which leaves no room for ambiguity or uncer-
tainty \ and from the narrownefs of the fubjed to be
coniidered, or the fmallnefs of the number of ideas to
be taken in, which prevents all danger of puzzling, or
diftradling the underftanding, and rendering the refult
or conclulion doubtful. Suppofe the arguments for
Chriftianity to be exadly one thoufand^ and the objec-
tions againfl; itexacllyone hundred ; Suppofe an angelic,
or other fuperior underftanding, to perceive intuitively
the exadl ftate of each ; and to fee diftindlly the hun-
dred objedions to be furmountable, or not valid, and.
the argument's to every one folid andconclufive ; I fay,
that fuch a being would intuitively fee the truth of
Chriftianity in the fame manner as a human mind fees
the truth of any complex demonftration in Euclid,

It is therefore certain, that all evidence whatever is
to be finally tried by, and reduced to intuition, except
that which we have from fenfation : That truth of all
kinds is equally capable of being intuitively perceived^
and of being afcertained to minds fitted for receiving
and examining it : That moral truth is in no refped:
naturally more vague or precarious than mathematical ;
but equally fixed, and equally clear, to fuperior minds;
and probably will be fo hereafter to thofe of the human
make, who iliall attain to higher improvements in future
ftates : And that in the mean time our duty is to examine
carefully, and to aft upon the refult of candid inquiry.

That we are, in fome inftances of inconfiderable im-
portance to our final happinefs, liable to etror, is no
more than a natural confequence of the imperfedion of
our prefent ftate, and the number of particulars necef-
fary to be taken in, in order to find out the true ftate of
things upon the whole. But this, fo tar from proving
the impoffibility of coming at truth, or that we are ex-
pofed to irremediable error, fliews, that truth is cer-
tainly to be attained by fuch intelligent beings as ihall

Q^ with

2:^6 THE DIGNITY OF (Book I5l

with proper advancages of capacity and means, fet
themfelves to the finding it out with fincerity and dili-
gence.

The amount of what has been faid on moral certainty
is briefly as follows, 'viz.

That it is felf-contradidory to talk of doubting the
perceptions of our faculties, it being impoflible to per^
ceive a truth clearly, and yet to doubt it.

That cur firaple ideas, being the immediate objecfls
cf ourunderftandirgs, and beinglevel todirecl intuition,
•are capable of being with the greateft exadnefs exa-
mined and compared, in order to the finding the truth
or faliehood of any propofition, whofe terms are not too
complex, or otherwife out of the reach of our faculties.
And that whatever the underftanding clearly determines,
yfter mature examination, to be truth, it is impoflible
to doubt.

That whatever any mind really perceives muft be
real, as far as perceived. That therefore, there muft be
real truth perceiveable, clfe there could be no perceptive
faculty in the univerfe ; fince falfehoods and impollibili*
ties are not in the nature of things perceiveable, being
non-entities.

That all kinds of truths appear equally certain to
minds capable of inveftigating them. That moral truth
is in its own nature no more vague or precarious, than
mathematical ; though in fome inftances more difii-
culrly inveiiigated by our narrow and deftclive faculties,

T'iiat there mud be in the nature of things, (the
bads of which is the Divine Nature) an eternal, eiten-
tial, and unchangeable difference in morals ; that there
is a real, not a factitious, or arbitrary, good and evil, a
greater and lefs preferablenefs in different characters
and actions. That, accordingly, if it had been in the
nature of things no way better that an univerfe fliould
be created, than not ; it is evident, God, who fees all
things as they are, would not have feen any reafon for
creating an univerfe, and therefore would not have ex-
erted his power in the production of it.

That the Divine attribute of benevolence, is, in its
own nature, really and eiTentially, and without all regard

to

BfVlrtut.) HUMAN NATURE. ^27

the notions of created beings, and exclafive of all con-
fequences, a perfection ; not an indifferent property, as
ibme pretend. For that nothing either evil or indif-
ferent can be conceived of as exifting neceffariiy : but
the Divine Benevolence and all the other attributes of
his nature exift neceffarily.

That if it was proper, or good, to create an univerfe
of beings capable of happinefs, it mud on the contrary
be improper, or morally wicked, to endeavour to oppof^
the Divine fcheme of Benevolence, or to willi innocent
beings condemned to raifety. There is therefore an
eternal and elTenrial, not a faclitious, or arbitraty, good
and evil in morals ; and the foundation of moral good
is in the necelTary and unchangeable attributes of the
Divine Narure.

That certainty is in the nature of things attainable
by fenfation. That reality muft be the object of fenfa-
Tion, it being impoffible to feel what has no exiftence.
That it is impoffible to doubt what we perceive by
fenfation.

That certainty is in the nature of thing!* attainable
by intuition. That the exiftence of inreiiigence neccf-
faril}^ fuppofes thatof truth, as the object of undsrftand-
ing. That truth is a Divine Attribute ; therefore rauft
exift neceltarily. That every intelligent mind muft be
Aippofed capable of intuitively perceiving truth. And
that we find by experience, we cannot even force our-
f:?lves to doubt the truths we intuitively perceive.

That fuch certainty is in the nathre of things attain-
able in fubjeds of which we receive information by
tleduclion, teftimony, and revelation, as renders it im-
poffible for the mind to hefitate or doubt. For that
the fam, or refult, of all kinds of evidence, however
complex and various, except what arifes from fenfation ^
is the object, of diredl intuition.

To conclude this introdufllon : weire our prefent
ftate much more difadvantageous than it is ; did we
labour under much greater difficulty arid uncertainty;
than vve do, in our fearch after truth ; prudence would
Itill direct us, upon the v.'hole, what caurfe to take.
The probability of fafety in the, main would ftiil be

228 THE DIGNITY OF (Book ilL

upon the fide of virtue ; and there would {till be reafon
to jear that vice and irregularity would end ill. This
alone would be enough to keep wife and confiderate
beings to their duty, as far as known. But our condi-
tion is vei-y different ; and our knowledge of all nece£-
fary truth fufficiently clear, extenlive and certain.

SECT. I.

The Being and Attributes of God eJlahUJhed as the Foun-'
dation of McraUty,

NOTHING is n:iore indifputable than that fome-^
thing now exifls. Every perfonmay fay to him-
felf, " I certainly exift : for I feel that I exill. And
** 1 could neither feel that I exift, nor be deceived in
*' imagining it, if I was nothing. If, therefore, I exift,
*' the next queftion is, Hovv^ I came to be ?" Whatever
exifts, muft owe its being, and the particular circura-
ftances of it, to fome caufe prior to itfelf, unlefs it exifts
neceflarily. For a being to exift neceffarily, is to exift
fo as that ix was impoftible for that being not to have
exifted,^ and that the fuppofition of its notexifting Should
imply a dired: contradidion in terms. Let any perfon
try to conceive of fpace and duration as annihilated, or
not exifting, and he will find it impoffible, and that
they will ftill return upon his mind in fpite of all his
efforts to the contrary. Such an exiftence therefore is
iieceflary, of v/hich there is no other account to be given,
than that it is the nature of the thing to exift \ and
this account is fully fatisfying to the mind.

"Whatever difficulty we may find in conceiving of the
particular modus of a necefiary exiftence ; an exiftence
■which always was, and could not but be ; always con-
tinuingy but which never had a beginning; as all the
difficulty of fuch conceptions evidently arifes from the
narrownefs of our finite and limited minds, and as oup
reafon forces us upon granting the reality and necef-
fity of them, it would be contradi6ling the moft ir-
relillible convi6lions of our reafon to difpute them j and
it is indeed out of our power to difpute them.

To

Of Virtue.) HUMAN NATURE. 229

Tohaverecourfe to an infinite fucceflion of dependent
caufes, produced by one another from eternity, and to
give that as an account of the exiftence of the world,
will give no fatisfadion to the mind, but vi^ill confound
it with an infinite abfurdity. For if it be abfurd to at-
tempt to conceive of one fingle dependent being, pro-
duced without a caufe, or exifling without being
brought into exiftence by fome pre-exifting caute, it is
infinitely more fb to try to conceive of an infinite levies
of dependent beings exifting without being produced
by any original and uncreated caufe; as it wouldbe more
fhocking to talk of a thoufand links of a chain lianging
upon nothing, than of one.

That the material world is not the firft caufe, is evi-
dent; becaufe the firft caufe, exifting neceftariiy, with-
out which neceflity he could not poffibly exift as a firfl
caufe, muft be abfolutely perfe6l, uncliangeable, and
every wiiere the fame, of which afterwards. This vv^e
fee is by no means to be affirmed of the material v>\' rid ;
its form, motion, and fubftance, being endlefsly various,
and fubjedt to perpetual change. That nothing mate-
rial could have been the neceflTarily exiftent firft caufe
is evident, becaufe we know^ that all material fubftances
confift of a number of unconne6ted and feparable parti-
cles ; which would give, not one, but a number of firft
caufes, which is a palpable abfurdity. And that the
firft caufe cannot be one fingle indivifible atom is plain,
becaufe the firft caufe, being neceflTarily exiftent, mall
be equally necelTary throughout infinite fpace.

That chance, which is only a word, not a real being,
Hiould be the caufe of the exiftence of the world, is the
fame as faying, that nothing is the caufe of its exiftence,
or that it neither exifts neceftariiy, nor was produced by
that which exifts necefTarily, and therefore does not exift:
at all. Therefore, after fuppofing ever fo long a ferics
of beings producing one another, we muft at laft: have
recourfe to fome Firft Caufe of all, himfclf uncaufed,
exifting neceftlirily, or fo, as tlr.it the fuppofition of his
not exifting v/ould imply a contradidion. This firlt
caufe we call God.

The firft caufe muft of neceflity be one, in the moft
pure, fimple, and indivifible manner. For the firll

0^3 caufu

;s3o . THE DIGNITY OF (Book ITT.

eaiiie muil ex id neceiTarily, that is, it is a dircft ab-
furdity to fay, that ibmething now exifts, and yet there
is no original firft caufe of exiftence. Now, when to
avoid this abfurdity, we have admitted one indepen-
dent, neceffarily exiftent firft caufe, if we afterwards
proceed to admit another firfc caufe, or number of firft
caufes, we ftiall find, that all but one are iiiperfliious.
JBecaufe one is fufficient to account for the exiftence of
all things. And as it will evidently be no contradic-
tion to fuppofe any one out of a plurality not to exift,
iince one alone is fufficient ; it follovv's, that there can
be but one lingle firft caufe.

Befides, it will be made evident by and by, that the
■firft caufe rnuft be abfoiutely perfedl in every pofiible
refpedt, and in every poftible degree. Now that which
ingroftes and fwallows up into itfelf all poilibie perfec-
tion, or rather is itfelf abfolute perfection, can be bus
one; becaufe there can be but one abiolute Whole of
perfetflion.

We may poftibly, through inattention, commit mi-
ftakes with refpe^s to what are, or are not, perfeclions
fie to be afcribed to the firft caufe, as fome of the Hea-
thens were abfurd enough to afcribe even to their fii-
preme deity, attributes which ought rather to be termed,
vices than virtues. But we can never miftake in afcri«
bing to the Supreme Being all poftible, real, and con-
liftent perfedions. For a Being, who exifts naturally
and necelikiily, muft of neceflity exift in an infinite and,
unbounded manner, the ground of his exiftence being
alike in all moments of duration, and all points of fpace.
Whatever exifts naturally and necefi'arily in the Eaft,
muft of courfe exiil naturally and necefiarily in the
Weft, in the South, and in the North, above and be-
low, in former, prefent, and in future times. What-
ever exills in this manner, exiils in a perfect manner.
Whatever exifts in a perfect manner, in refped: of extent
and duration, muft evidently be perfed in every other
refpedi:, of which its nature is capable. For the whole
idea of fuch a Being is by the fuppofition natural and
rieceifary ; a partial neceifity being an evident abfur-
dity. That the firft caufe therefore Ihouid be deficient'
In any,- one perfedlion confiftent with the nature of fucii

a Being;

OfVh-tue.J HUMAN NATURE. 23?

a Being as we miift conclude the firft caufe to be, is as
evident a contradidlion as to fay, that the firft caufe
may naturally and neceirarily exilt in the Eall^, and not
in the Well, at prefent, but not in time pad or to coine.
For fuppofe it were argued, that the firft caufe may
not be infinite, for example, in wifdom ; 1 alk firft.
Whether wifdom can be faid to be a property unfuit-
ablc to the i'dea of the firft caufe r This will hardly be
pretended. No one can imagine it would be a mor&
proper idea of the firft caufe, to think of him as of a
Being utterly void of intelligence, than as infinite ia
knowledge. It is evident, that of two beings, other-
wife alike, but one of which was wholly void of intel-
ligence, and the other pofiefled of it; the latter would
be more perfect than the former, by the differtnce of
the whole amount of the"" intelligence he poffeiTed. On
the other hand, of tvv^o beings otherwife alike, but one
of which laboured under a vicious inclination, which
occafioned a deviation from, or deficiency of moral per-
fedtion, and the other was wholly clear of fuch imper-
fection, the latter would be a more perfed: nature than
the former, by the difference of the whole amount of
fuch negative quantity, or deficiency. Which fliews
the necefl[ity of afcribing to the Supreme Being every
pofiible real perfeclion, and the abfurdity of fuppofing
the fmalleft imperfedion or deficiency to be in his na-
ture.

If it be evident then that wiflom, in any the lowed
degree, is an attribute fit to be afcribed to the firft
caufe, and if whatever is in the firlt caufe, is in him
natuially and neceflarily, that is, could not but have
been in him, it is obvious, that fuch an attribute can-
not be in him in any limited degree, any mote than he
can naturally and necelfadly exift in one point of fpace,
and not through all: It is an evident coniradiclion to
fuppofe the firft caufe exifting naturally and neceiiarily,
and yet limited, either as to his exil^.ence or perfec-
tions; becaufe it is plain, there can be nothing to limit
them, which is the fiime as. faying, that they muft be
unlimited. Farther, whatever is in the nature or ef-
ience of the firft caufe, muft be in him nature lly and

0^4 neceftHrJI V ^

532 THE DIGNITY OF (Rook III.

neceflTarily ; that is, is an eflential attribute of his na-
ture, or could not but have been in his nature *, for if
it had been poffible that his nature could have been
without any particular attribute, it certainly would, by
the very fuppofition. Now, whatever is neceflarily an
attribute of Deity, is Deity. And limited Deity is a
contradiction as much as limited infinity. For infinity
is unbounded, knowledge is unbounded, power is un-
bounded, goodnefs is unbounded. I'hefe and the reil
are the neceiTary attributes of Deity. And as they are
in him, they together form the idea of fupreme Deity.
The Deity, or firft caufe, muft therefore be pofleffed
of every pofiible perfedion in an infinite degree, all
thofe perfedions being naturally infinite, and there be-
ing nothing to lin^it the Deity, or his perfections.

We cannot therefore avoid concluding, that the firft
caufe is poiTefl'ed of infinite intelligence, or knowledge,
that his infinite mind is a treafure of an infinity of
of truths, that he has ever had at all moments from all
eternity, and ever will to all eternity have in his view,
and in adual contemplation, all things that ever have
exifted, that do now, or ever fliall exift, throughout in-
finite fpace and duration, with all their connexions, re»
lations, dependences, gradations, proportions,' diffe-
rences, contrails, caufes, efieds, and all circumftances
of all kinds, with the ideas of all things which are
merely pofiible, or whofe exiftence does not imply a
contradidion, though they have never adlually exifted,
with all their pofiible. relations, connexions, and cir-
cumftances, whofe idea is conceivable. In one word,
the Divine mind muft comprehend all things that by^
their nature are capable of being know or conceived.

From the fame neceflary connection between the in-
finity of the firft caufe in one particular, and in all, we
cannot avoid concluding, that he muft be infinite in
goodnefs ; it being felf-evident, that goodnefs or be-
nevolence muft in any ftate of things be a perfedlion,
and the want of any degree of it a deficiency. To be
infinite in goodnefs, is to poflefs fuch benevolence of
nature, as no conceivable or pofiible meafure of good-
nefs can exceed, or v/hich can never be fatisfied with

exerting

Vf Virtue.) HUMAN NATURE. 233

exerting itfelf in adls of goodnefs, in a manner fuitable
to propriety and red:itude.

Here a proper diftindion ought to be made between
goodnels and mercy. Though it is dennonftrably cer-
tain, that the Supreme Being is infinite in goodnef*, we
muft not imagine he is infinite in mercy. Bccaufe we
can fuppoie innumerable cafes, in which mercy to par-
ticulars Avould imply a defeat of goodnefs upon the
whole. In fuch cafes, it is evident, that the greatell
goodnefs, upon the whole, will appear in refufi.ng mercy
to particulars ; not in granting it. We mult therefore
conclude, that mercy will certainly be refufed to all
fach offenders, whom juilice and goodnefs to the whole
require to be punifhed. Thus the Divine goodnefs is
not bounded in its extent, but only regulated in its ex-
ertion by wifdom and juftice.

From the fame necellity for concluding that the firfl
caufe mua be uniformly, and in all coniift:ent refpeds
infinite, we muft conclude, that he is poffeffed of an
infinite degree of power; it being evident, that power
is a perfedion, and preferable to weaknefs. Infinite
power fignifies a power at all moments from eternity to
eternity, and throughout all fpace, to produce or per-
form whatever dges not either in the nature of the
thing imply an exprefs contradidion, as making fome-
thing to be, and not to be at the fame time, or oppofes
fome of the other perfedions of his nature, as the doing
fomething unjuft, cruel, or foolifli. And indeed all
fach things are properly impoffibilities. Becaufe it is
altogether as impofiible that a Being unchangeably juft,
good, and wife, fliould t\tv change fo as to ad contrary
to his eflential charader, ^s that a thing fliould be and
not be at the fame time.

From the fiime necefiity of concluding upon the uni-
form and univerfal infinity of the firfl; caufe, we cannot
avoid concluding, that he is infinite in juilice and truth,
it being felf-evident, that truth is a perfedion, and pre-
ferable to falfehood. The Divine nature mufl: be the
very ftandard of truth; he mufi: be entirely mafter of
the exad ftate of all things, and of all their relations
find connedions ; he mufi fee the advantage of ading

according

234 THE DIGNITY OF (Book IIT.

according to the true ftate of things, and the right ftate
of the cafe, rather than according to any faife or fidi-
tioiis one; and muft perceive, more generally and uni-
verfally than any creature, that the confequence of uni-
verfal truth muft be univerfal order, perfedion, and
happinefs; and of univerfal falfehood and decepcion,
univerfal mifery and confulion.

If there be any other natural or moral perfedions,
for which we have no names, and of which we have no
ideas, it is evident, not only that they muft be in the Di-
vine Nature; but that they muft exift in Him in an
unlimited degree. Or, to fpeak properly, every poflible
and confiftent perfedion takes its origin from its being
an attribute of the Divine Nature, and exifts by the
fame original neceffity of nature, as the infinite mind
itfelf, the fubjlratum of all perfedion, exifts. So that
the neceflity of exiftence of the moral perfedions of the
Deity is the very fame as that of the natural. Try to
annihilate fpace, or immenfity, in your mind ; and you
will find it impoflible. For it exifts necefliirily ; and
is an attribute of Deity. Try to annihilate the idea of
reditude in your mind ; and you will find it equally
impoftible ; the idea of reditude, as fomewhat real,
will ftill return upon the underftanding. Reditude is
therefore a neceflary attribute of Diety ; and all the
Divine moral attributes, of which v;e have any ideas,
are only reditude diff2rently exerted. And the redi-
tude of the Divine Nature is the proper bafis and
foundation of moral good in the difpofition or pradicG
of every moral agent in the univerfe ; or, in other words,
virtue, in an inteiiigent and free creature, of whatever
rank in the fcate of being, is nothing elfe than a con-
formity of difpofition and pradice to the neceffary, eter-
nal, and unchangeable reditude of the Divine Nature.

Of every pofitive fimple idea that can enter into cur
minds, it may be faid, that it is either fomething be-
longing to the Divine Nature (to fpeak according to
our imperfed way) or it is a work of his, or of fome
creature of his. We do not fay, God made immenfity
or fpace, duration or eternity, truth, benevolence, redi-
tude, and the reft. But thefe are clear, pofitive, fimple

ideas

^f virtue.) HUMAN NATURE. 2^5

ideas in our minds. Therefore they rauft exift. But
if they exift, and yet are not made by God, they muft
be iiecelTarily exiltent. Now we know, that nothing
exilts neceffariiy, but what is an attribute of Deity, that
is, one of our imperfedt and partial conceptions of his
infinite nature, which iivgroffes and fwallows up all
poilible perfedlions.

Though we have here treated of the perfedlions of
the firfi; caufe feparately, and one after the other, we are
not to form to ourfelves an idea of the Supreme Being,
as confilling. of feparable or difcerpible parts, to be con-
ceived of iingly, and independently on one another. In
treating of the human mind, we fay it confifts of the
faculties of underftanding, will, memory, and fo forth.
But this evidently conveys a falfe idea of a mind. It is
the whole mind that underitands, wills, loves, hates, re-
members, fees, hears, and feels, and performs all the
ether functions of a living agent. And to conceive of
its faculties as feparable from or independent on one ano-
ther, is forming a very abfurd notion of mind v/hich
cannot be coniidered as confitling of parts, or as capable
of divifion. When we fay whatever is an attribute of
Deity is a Deity itfelf, which is demonftrably true, we
ought to underiland it in the fame manner as when we
fay, that whatever is a faculty of the human mind is the
mind itfelf. Thus, though immenlity alone, truth
alone, infinite power or wifdom alone, though no one
of thefe perfedions alone is the full and complete idea
of Diety, any more than underftanding alone, will alone,
or memory alone, is of the human mind, yet ail the firft,
together with the other attributes, as they fubfift in the
Divine mind, are Deity, and all the latter, with the
other mental powers, are the human mind, and yet nei-
ther the former nor the latter can be conceived of as
divilible or made up of parts.

As the neceftary exigence and abfolute perfedtion of
God render it proper and reafonable to afcribe to him
the creation of the univerfe ; fo his omniprefence, in-
finite power, and wifdom, make it reafonable to con-
clude that he can, with the utmoft facility, without in-
terruption, for intinit.: ages, conduft and govern both

the

236 THE DIGNITY OF (Book IH,

the natural and moral world. Though the dodrine of
Providence is found in the writings of the wife Hea-
thens, and is therefore commonly conlidered as a point
of natural religion ; yet, as revelation only fet§ it in a
clear and fatisfadory light, I fhall put off what 1 have
to fay upon it to the fourth hook.

Our being utterly incapable of forming any fliadow
of an idea adequate to the true nature and eflence of
the Supreme Being, is no more an objedion againil the
certainty of his exiftence, than the impoffibility of our
conceiving of infinite beginninglefs duration, is againft
its reality. What our reafoii compels us to admit, muft
not be rejefted, becaufe too big for our narrow minds to
comprehend, nor indeed can we rejedt it, if we would.

Let us therefore do our utmoll to conceive of the Su-
preme Being as the one independent, neceflarily-exiil-
ent, unchangeable, eternal, immenfe, and univerfal
mind, the foundation, ox fubjiratum oi in^mtt fpace, dur-
ation, power, wifclom, goodnefs, juftice, and every other
poflible perfedion ; without beginning, without end,
without parts, bounds, limits, or defeds ; the caufe of
all things, hinifelf uncaufed •, the preferver of all thingSj
himfelf depending on no one : the upholder of all things,
himfelf upheld by no one: from all moments of eternity,
to all moments of eternity, enjoying the perfedion of hap-
pinefs, without the poffibility of addition or diminution ;
before all, above all, and in all ; pofleffing eternity and
immenfity,fo as to be at once and forever fully mailer of
f^very point of the one and moment of the other; pervad-
ing all matter, but unaffeded by all matter ; bellowing
happinefs on ail, without receiving from any ; pouring
forth with6ut meafure his good gifts, but never dimi-
nilhing his riches ; let us in a word think of him as
the All, the Whole, the Perfedion of Perfedion.

While we view his adorable excellences according
to our limited and partial manner, let us take care not
to conceive of him as made up of parts, who is the moll
perfed unity. While we consider, in fucceffion, his
Icveral attributes of power, wifdom, goodnefs, and the
reft, let us take care not to form a complex or com-
pounded idea of him, whofe eflence is abfolutely pure

and

Of virtue.) • HUMAN NATURE. 2j7

and fimple. We are not to think of various attributes,
and then fuperadd the idea of God to them. The per-
fedion or abftracl of wifdom, power, goodnefs, and
every other attribute^ in one fimple idea, in the one
Univerfal Mind, which fills infinitude, is the moll per-
fecH: idea we can form of incomprehenfible Deity.

Here is a Deity truly v^^orthy to be adored I What
are the Jupiters and Junos of the Heathens to fuch a
God ? What is the common notion of the objed of
worlhip ; a venerable perfonage fitting in heaven, and
looking down upon the world below with a very acute
and penetrating eye (which I doubt is the general no-
tion among the unthinking part of Chriftians) what is
fuch a God to the immenfe and unlimited nature we
have been confidering I

SECT. n.

An idea of the Divine Scheme in Creation. Tloe happvnefs
of confcious Being s^ the only End for which they were
brought into Exiftence^ Happinefs, its foundation^
Univerfal Concurrence of all Beings with the Divine
Scheme abfolutely neceffary to univerfal Happinefs,

SO far we have gone upon a rational foundation in
eflablifliing the exiftence of God, and his being
polTeiTed of all poffible perfedions. From the abfolute
and unchangeable perfection and happinefs of God, it
appears, as obferved above, that his defign, in creating,
mud have been, in confiftency withvvifdom and redi-
tnde, to produce and communicate happinefs. This
muft be kept in view throughout the whole of the
fcheme. When we think of the Creator as laying the
plan of his univerfe, we mufi: endeavour to enlarge our
ideas fo, as to conceive properly of what would be wor-
thy of an infinitely capacious and perfed mind, to pro-
jed. No partial, unconnedcd, or inconfiftent defign
would have fuited Infinite Wifdom. The work of a
God mufi be great, uniform, and perfed. It muft, in
one word, be an Univerfe,

In

-J38 THE DIGNITY OF (Book HL

In fuch a plan, where all was to be full, and no void,
or chafm, it is evident, there mult be an extenfive va-
riety, and innumerable ditferent degrees of excellence
and perfedion in thinj^s animate and inanimate, fuit-
able to the refpedive places to be filled by each, higher
or lower, rifing one above another by a juft and eafy
gradation. This we can accordingly trace in the fmall
part of the fc ale of being, which our obfervation takes
in. From crude, unprepared dufc, or earth, we pro-
ceed to various Jtrata impregnated va ith feme higher
qualities. From thence to pebbles, and other foffil
fubftances, which feem to be endowed with a fort of
vegetative principle. Next we proceed from the lowelt
and fimpleit of vegetables, up to the higheii and mod
curious ; among which the feniitive plant feems to par-
take of fomething like animal life. As the polype, and
fome other reptiles, feem to defcend a little, as if to
meet the vegetable creation. Then we come to ani-
mals endowed with the fenfe of feeling and tailing only,
as various fhell-fifli. After them follow fuch as have
more fenfes, till we come to thofe that polTefs fomewhat
analogous to human faculties, as the faithfulnefs of dogs,
the generous courage of the horfe, the fagacity of the
elephant, and the mifchievous low cunning of the fox
and ape. Suppofe a human creature, of the meaneft
natural abilities, from its birth deprived of the faculty
of fpeech, how much would it be fuperior to a monkey?
How much is a Hottentot fuperior ? From fuch a hu-
man mind we may proceed to thofe which are capable
of the common arts of life ; and from them onward to
iuch as have fome degree of capacity for fome one branch
of art or fcience. Then we may go on to thofe, who
are endovved with minds fufceprible of" various parts of
knowledge. From which there are a great many de-
grees of natural capacities, rifing one above another, be-
fore we reach fuch a divine fpirit as that of a Neivton.
Perhaps fome of the lower orders of angelic natures might
not be raifed above him at a much greater diftance,
than he was above fome of his fpecies.

Even among the inhabitants of difierent elements
there is an analogy kept up. Various fpecies of fifiies

approach

OfVlritie.) HUMAN NATURE. 53^

approach very nearly to bcafts, who live on dry land, in
form and coniiitution. Several fpecies unite the aquatic
and terreftrial charaflers in one. The bat and owl join
the bird and bcail kinds ; fo that the different natures
run ahnoft into another ; but never meet ib clofely, as
to confound the diflin<5bion.

Thus, fo far as we can trace the divine plan of crea-
tion, all is full, and all connected I And we may rea-
fonably conclude, that the fame uniformity amidfl; va-
riety takes place through the univerfal fcale of being,
above our fpecies, as well as below it, in other worlds
as well as ours* This was to be expeded in an univer-
ful fyftem planned by one immenfe and ail-compre-
hending mind.

Conhdering the unbounded and unlimited perfedlions
of the firft caufe, who has exiited from eternity, has
had an infinite fpace to ad. in, an infinity of wifdom to
fuggeft fchemes, and infinite power to put thofe fchemes
in execution for eileding whatever infinite goodnefs
might excite him to propofe : confidering thefe things,
what ideas may we form of the adlual exertion of fuch
perfections ? What may they not have produced ; v/hat
may they not be every moment producing ; what
they may not produce throughout an endlefs eternity !
There is no determinate time we can fix for infinite
wifdom, power, and goodnefs to have begun to exert
themfelves in creating, but what will imply an eternity
paft, without any exertion of creating power. And it
is not eafy to fuppofe Infinite Goodneis to have let an
eternity pafs without exerting itfelf in bringing any one
creature into exiflence. Whither then does this lead
us ? There is no point in eternity paft, in which can
conceive, that it would have been improper for infinite
wifdom, power, and goodnefs to have been exerted.
And he, who from all eternity has had power, in all
probability has from all eternity had will or inclination
to communicate his goodnefs. Let us try to imagine
then, what may be the whole effed: of infinite power,
wifdom, and goodnefs, exerted through an infinite du-
ration paft, and in an unbounded fpace. What ought to
be the number of productions of in^nite power, wildom,

and

240 THE DIGNITY OF (Book IIL

and goodnefs, throughout immenfity and eternity ?
What may we fuppofe the prefent degree of perfection
of beings, who have exifted from periods diftant from
the prefent beyond all reach of human numbers, and
have been conftantly improving ? What degrees of
* knowledge, of power, of goodnefs, may fuch beings
have by this time acquired ? Let readers, v.'ho have ac-
cumilomed themfelves to fuch trains of thinking, pur-
fue thefe views to their full extent. To add here all
that may be deduced from fuch confiderations, may not
be neceflary.

It is afterwards demonflratedj that the happinefs of
the proper creatures was the fclc view, whichnhe Di-
vine Wifdom could have in producing an univerfe.
Now, happinefs being a primary or limple idea^ it nei-
ther needs, nor is capable of any explanation, or of
being expreffed, but by fome fynonymous term, which
likewifes communicates a limple idea, as fatisfadion,
plcafure, or fuch like. But it is of good ufe to under-
ftand what makes real happinefs, and how to attain it.
The foundation or ground of happinefs, then, is " A
*' confcious being's finding itfelf in that ftate, and fur-
" niflied with all thofe advantages, which are the moll
*' fuitable to its nature, and the moll conducive to its
*' improvement and perfedion."

Here is a fubje6b for an angel to preach upon, and the
whole human race to be his audience. It is the very
fubje6t, which the AmbaiTador of heaven came to this
world to treat of, and explain to mankind,

Happinefs is no imaginary or arbitrary thing. It is
what it is by the unalterable nature of things, and the
Divine Ordination. In treating of fuch fubjeds, it is
common to fpeak of the nature of things feparately
from the pofitive will of the Supreme Being. To un-
derftand this matter rightly, it is necelfary to remember,
that in the nature of things, the Divine Nature is in-
cluded, or rather is the foundation of all. Thus when
it is here faid, that happinefs is fixed according to the
unalterable nature of things, as well as determined by
the pofitive will of God, the meaning is, that the Su-
3 prenW

X)f Virtue.) HUMAN NATURE. ^ 241

preme Being, in determining what fhouldbe thchappinefs
of the creature, and how he ihould attain it, has acted
according to the abfolute reditude of his own nature-

But to return, no creature is, or can be fo formed, as
to continue lleadiiy and uniformly happy, through the
v/hol(5 of its exiltence, at the fame time that it is in a
ftate unfuitable to its nature, and deprived of all the ad-
vantages neceifary for its improvement and perfection.
It is a direct and felf-evident impoffibiliiy, that fuch a
creature fhoald be. Wen^ the foundation of happinefs
dependent upon the refpedive i'naginations of dillerent
creatures, what occasion f )r all the pompous apparatus
we know has been made for preparing the human fpe-
cies for happinefs ? Had it been poffit)ie, or conliftent
with the Diviur' Perfections and nature of things, that
mere fancy fliould have been a foundation for happi-
nefs, there had needed no more than to have lulled the
creature into a pleating deiufion, a golden dream, out
of which he fhould never have waked* And there is
no doubt, but, if the happinefs of our fpecies and other
rational agents could, properly, have been brought about
iti this, or any other lefs operofe manner, than that which
is appointed, there is not the leaft doubt, 1 fay, but the
unbounded Wifdom and Goodnefs of the Governor of
the world, who brought them into being on purpofe for
happineis, and cannot but choofe the ealieit and belt
ways for gaining his ends, would have brought them to
happinefs in fuch a way. But it is efident, that then
man could not have been man, that is, an intelligent,
free agent ; therefore could not have filled his placfe in
the fcale of being ; for as he Hands in the place between
angels and brutes, he muil have been exadly what he
is, or not have been at all. An infinitely perfed Au-
thor, if he creates at all, will neceflarily produce a work
free from chafms and blunders. And to think of the
God of Truth as producing a rational, intelligent crea-
ture, whofe whole happinefs fliould be a deception ;
what can be conceived more abfurd, or impious ? If
fuch a creature is formed for contemplating truth, could
he likewife have been brought into exiitence, to be irre-
illlibiy led into a deiufion ? To what end a faculty of

242 THE DIGNITY OF (Cooklir,

•reafoning, to be, by his very make and ilate, drawn into
unavoidable error?

Befides all this, let any man try to conceive in his
own mind the pojflibility of bringing about a general
and unirerfal happinefs upon any other footing, than the
concurrence of all things, in one general and uniform
courfe, to one great and important end ; let any man
try to conceive this, I fay, and he will find it in vain.
If the foundation of univerfal happinefs be. Every be-
ing's finding itfelf in fuch circumftances as befl fuit its
nature and Ilate, is it pofFible, that every being fhould
find itfelf in thofe circumftances, if every being aded a
part unfuitable to its nature and ftate ? On the contrary,
a deviation from that condud:, which fuits a reafonable
nature, is the very definition of moral evil. And every
deviation tends to produce diforder and unhappinefs.
And every lefTer degree of fuch deviation tends to draw
on greater, and this deviation into irregularity would in
the end produce univerfal unhappinefs ; but that it is
over-ruled by fuperior Wifdom and Goodnefs. So that,
inftead of the fophiftical maxim, " That private vices
** are public benefits,'* we may eftablilh one much more
juft ; " That the fmalleft irregularities, unreftrained,
<* and encouraged, tend to produce univerfal confufion
*' and mifery.'*

In confequence of the above account of the true
foundation of happinefs, it is plain, that different na-
tures will require a different provilion for their happi-
nefs. The mere animal will w^ant only what is necef-
fary for the fupport of the individual, and the fpecies.
Whatever is fuperadded to that, will be found fuper-
fluous and ufelefs, and will go unenjoyed by the animal.
But for a higher nature, fuch as that of man, another
fort of apparatus muft be provided. Inafmuch as he
partakes of the animal, as well as the rational nature, it
is plain he cannot be completely happy with a provifion
made for only one half of his nature. He w^ill there-
fore need whatever may be requifite for the fupport and
comfort of the body, as well as for the improvement of
the mind. For the happinefs of an angel, or other fu-
perior power, a provifion greatly fuperior, and more

fublime^

bf Virtue.) HUMAN NATURE. 243

than all that we can conceive, may be neceiTary. And
the higher the nature, the more noble a happinefs it is
capable of. The perfed: happinefs enjoyed by the Su-
preme Being is the neceflary confequence of the abfo-
lute and unlimited perfedion of his nature.

The Supreme Mind, in laying the plan of an univerfe,
mull evidently have propofed a general fcheme, which
fliould take in all the various orders of being ; a fcheme
in which all, or as many as pollible of the particulars
ihould come to happinefs, but in fuch a manner, as
that the happinefs of the whole fliould be coniiftent
with that of individuals, and that of individuals with
that of the whole, and with the nature of things, or,
more properly, with the Divine Reclitude. We cannot
imagine Infinite Wifdom propofing a particular fcheme
for every individual, when the end might be gained by
a general one. For, to gain various ends by one means,
is a proof of wifdom. As, on the contrary, to have re-
courfe to different means, to gain an end, which might
have been obtained by one, is of weaknefs.

Let the univerfal plan of things have been what it
would, it is evident, that, in order to general and uni-
verfal perfedlion, it is abfolutely neceflary, that, in ge-
neral, all things inanimate, animate, and rational, con-
cur in one defign, and co-operate, in a regular and uni-
form manner, to carry on the grand view. To fuppofe
any one part or member to be left out of the general
fchenae, left to itfelf, or to proceed at random, is abfurd.
The confequence of fuch an error mull unavoidably be,
a confufion in the grand machinery, extending as far as
the fphere of fuch a part or member extended. And
as it is probable that no created being, efpecially of the
iowell ranks, has extenfive enough views of things, to
know exadly the part it ought to ad, it is plain, that
proper means and contrivances muft have been ufed by
Him who fees through the whole, for keeping thofe be-
ings to their proper fphere, and bringing them to per-
form their refpeclive parts, fo as to concur to the pes:-
fedion and happinefs of the whole.

The inanimate is the lowed part of the creation, or
the lowed order of being* As it is gf ittelf incapable

1^^ cf

244 THE-DIGNITY OF (Book Ifly

happioefs, it is plain that all it is fit for, is to contribute
to the happinefs of beings capable of enjoying it. Tc
make inanimate matter perform its part in the grand
fcheme, nothing will anfwer, but fuperior power or
force, as, by the very fuppofition of its being'inanimate,
it is only capable of being aded upon, not of ading.
So that every motion, every tendency to motion, in
every lingle atom of matter in the univerfe, mull be
effeded by the agency of fome living principle. And
without being aded by fome living principle, no one
atom of matter in the univerfe could have changed its
ftate from motion to reft, or from reft to motion ; but
muft have remained for ever in the ftate it was firft
created in.

The Supreme Mind being, as we have feen, univer-
fally prefect in every point of intinite fpace, where there
is, or is not, any created being, material or immaterial,
muft be intimately prefent to every atom of matter, and
every fpiritual being, throughout the univerfe. His'
power is, as we have feen, neceflarily infinite, or irre-*
liftible ; and bis wifdom perfed. It is therefore evi-
dently no more, nor fo much, for a Being, endowed with
fuch an advantageous fuperiority over the material crea-
tion, to aduate the vaft univerfe, as for a man to move
his finger or eye-lid. His prefence extending through
infinitude, puts every atom of matter in the univerfe
within his reach. His power being irrefiftible, enables
him to wield the moft enormous maffes, as whole planets
at once, with any degree of rapidity, W'ith as little diffi-
culty, or rather infinitely lefs, than a man can the lighteft
ball. And his wifdom being abfolutely perfed, he can-'
not but know exadly in what manner to dired, regu-
late, and aduate the whole material machine of the
world, fo as it may the belt anfwer his various, wife, and
noble purpofes. And it is certain, that all the motions
and revolutions, all the tendences and inclinations, as
they are commonly, for want of better terms, called;
all the laws of nature, the cohefion of bodies, the at-
tradion and gravitation of planets, the efHux of light
from luminous bodies, with all the laws they are fubjed
10, raufl be finally refoived into the adion of the Su-
premo

Pf virtue.) HUMAN NATURE. ^4^

preme Being, or of beings employed by him, whatever
intervening inftrumentahty may be made ufe of. Thus
the inanimate creation is wrought to the Divine purpofe
by fuperior power, or force.

To bring the animal, irrational natures to perform
their part in the general fcheme, it was neceffary to en-
dow them with a few ftrong and powerful inclinations,
or appetites, ivhich fiiould from time to time folicit
them to eafe the pain of defire by gratifying them ; and
to give them capacity enough to confult their own pre-
fervation by means fit for the purpofe, which are eafiiy
found. Befides jnftind-, they leem to be endowed with
a kind of faculty in fome meafure analogous to our rea-
fon, which reftrains and regulates inilinft, fo that we
obferve, they lliew fomething like thought and fagacity
in their purfuit of their gratiiications, and even Ihew
fome traces of reflection, gratitude, faithfulnefs, and the
like. Their apprehenlions being but weak, and their
fphere of adion narrow, they have it not generally in
their power, as creatures of fuperior capacities, and eU'-
dowed with extenfive liberty, to go out of the track pre-
fcribed them, and run into irregularity. By thefe means,
the brute creatures are worked to the Divine purpofe,
and made to fill their fubordinate fphere, and contri-
bute, as far as that extends, to the regularity, perfedion,
and happinefs of the whole.

We come now to what we reckon the third rank of
being, the rational creation ; which mult like wife, ac-
cording to the Divine Scheme, concur with the other
parts, and contribute in their fphere to the perfedtion
and happinefs of the univerfal fyftern.

The rational world being the part the molt necefTary,
a^d of the greateil importance, as their happinefs was
the principal view the Supreme Being mult have had
in the creation, their concurrence is what can the leait
be difpenfed with. Should the whole material fyllera
run to ruin ; Ihould funs be loil in eternal darknefs ;
planets and comets rufn out on all fides into the infinite
expanfe, or the fixed ftars leave their Rations, and dafh .
againft one another ; and fliould an univerfal ftntence
^f annihilation be palTed upon the ani«ial world ; th-e

R 3 . dcllrudioR

24^ THE DIGNITY OF (Book III.

deftrudion of both the inanimate and animal creation
would not be fo great a dirturbance of the Divine
fcheme, would not be fuch an important breach of the
general order and regularity necelTary to univerfal per-
fedlion and happinefs, as a general defedtof concurrence
or irregularity and oppofition, in the rational world,
for whofe happinefs the inferior creation was brought
into being, and whofe happinefs, Ihould it totally mif-
carry, the Divine fcheme mull be totally defeated.

I

SECT. III.

Of the Nature of Man, and Immortality of the Soul,

N order to underftand what it is for our fpecies ta,
concur, in a proper manner, with the Divine
Scheme, and to obferve what wife means have been
contrived by the Divine Wifdom and Goodnefs for.
bringing us to the requilite concurrence in conliftence
with our nature and Hate, it will be neceflary to conli-
der a little the human nature and charader.

It is commonly faid, that we underftand matter bet-
ter than fpirit ; that we know lefs of our fouls than of
our bodies. But this is only a vulgar error. And the
truth is, that we know nothing of the internal fub (lance
of either one or the other. But we know enough of
the properties and ft ate of both, to know how to leek
the good of both, would we but a6t according to our
knowledge.

That which raifes the human make above the brute,
creatures, is our having capacities, which enable us to,
take more extenfive views, and penetrate farther into
the natures and connexions of things, than inferior
creatures \ our having a faculty of abilrad: refledion ;
fo that we can at pleafure, call up to our minds any
fubject we have formerly known^ which, for aught
that appears, the inferior creatures cannot do, nor ex-
cite in themfelves the idea of any abfent objed, but
what their fenfes, either diredly or indiredly, recal to
their memory ; and laftly, that we are naturally, till
we come to be debauched, more mailers of our paffions
and appetites, or more free to choofe and refufe^ than
the inferior creatures, J|

Of Virtue.) HUMAN NATURfe. 247

It is impollible to put together any confident theory
of our nature, or Hate, without taking in the thought
of our being intended for immortality. If we attempt
to think of our exigence as terminating with this life,
all is abrupt, confufed, and unaccountable. But when
the prefent is confidered as a ftate of difcipline, and
introdudion to endlefs improvement hereafter ; though
we cannot fay, that we fee through the whole fcheme,
we yet fee fo much of wifdom and delign, as to lead
us to conclude with reafon, that the whole is contrived
in the moft proper manner for gaining the important
end of preparing us for immortal happinefs and glory.

And that it is reafonable to believe our Ipecies formed
for immortality, will appear lirft, by confidering the
nature of the mind itfelf, which is indeed, properly
fpeaking, the being ; for the body is only a fyftem of
matter inhabited and actuated by the living fpirir.

That the mind may, in a dependence upon the infi-
jiite Author of life and being, continue to exift after
the diffoiution of the body, there is no reafon to quefti-
o». For individuality and indifcerpibility being iniepa-
rable properties of mind, it is plain that a mind can die
only by annihilation. But no one can fhew that there
is any connedion between death and annihilation. On
the contrary, the mortal body itfelf is certainly not an-
nihilated at death, nor any way altered in its effence,
only its condition and circumftances are not the fame
as when animated by the living principle, which is
alfo the cafe of the mind. But if the mind be a
principle originally capable of thought and felf-mo-
tion by its own nature ; it follows, that it may, for
any thing we know, think and adl in one llate as well
as another ; in a future as well as in the prefent. If it
were poffible to conceive of a material, thinking, and
felf-moving principle, which is a flat contradiction,
inadlivity being infeparable from the idea of matter ;
yet it would not thence follow, that the thinking prin-
ciple muft lofe its exiftence at the diffoiution of the
grofs body. The moral proofs for the future exiftence
of the human fpecies would ftili remain in force, whe-
ther we were contidered as embodied fpirits, or as mere,
R 4 bod^

245 THE DIGNITY OF (Book IK:

body. Nor is there any contradidtion in the idea of ar^
immortal body, any more than of an immortal fpirit ^
nor is any being immortal, but by dependence on the
Divine Supporting Power. Nor does the notion of the,
poflibiliiy of a faculty of thinking fuperadded to matter,
at all affed the point in queftion. Though it is certain,
that a pretended fyftem of matter with a thinking fa-
culty, mull either be nothmg more than matter ani-
mated b> fpirit, or a fubltance of a quite oppofite nature
to. all that we call matter, about which we cannot rea-
fon, having no ideas of it. Farther, we have reafoa
to conclude, that the body depends on the mind for life
and motion ; not the mind on the body. We find, that
the mind is not impaired by the lofs of whole limbs of
the body ; that the mind is often very adive, when
the body is at reft ; that the mind correds the errors,
prefented to it through the fenfes ; that even in the de-
cay, diforder, or total fufpenfion, of rhe fenfes ; the
mind is affeded jufi. as ihe might be expeded to be,
"when obliged to ufe untoward inftruments, and to have
wrong reprefentations, and falfe impreffions, forced
upon her, or, when deprived of all traces, and quite put
out of her element. For, the cafe of perfons intoxicated
with liquor, or in a dream, or raving in a fever, or
diflradtd, all which have a refeniblance to one another,
may be conceived of in the following manner. The
mind, or thinking being, "which at prefent receives im-
preffions only by means of the material organ of the
brain, and the fenfes through which intelligence is com-
munieated into the brain ; the mind, I fay, beingat pre-
fent confined to ad only within the dark cell of the brain,
and to receive verv lively impreflions from it, which is the
confequenceofalawofnature, tous inexplicable; mayba
exa6tly in the fame manner affeded by the impreffions
made on the brain by a dileafe, or other accidental caufe,
as if they were made by fome real external objed. For:
example, if in a violent fever, or a frenzy, thefame im-
preffions be, by a preternatural flow of the animal fpi-
lits, made on the retina of the eye, as would be made
if the perfon was to be in a field of battle, where two
•sirmies were engaged j and if at the fame time it hap,*

neneda

Of Virtue.) HUMAN NATURE. %^^

pened, that by the fame means the fame impreffions
lliould be made on the auditory nerve, as would be
made if the perfon were within hearing of the noife of
(drums, the clangour of trumpets, and the ftioutsof men;
how ftiould the fpiritual being, immured as flie is in
her dark cell, and unufed to fuch a deception as this,
how fhould (he know it was a deception, any more,
than an Indian, who had never feen a pidure, could
find at the firft view, that the canvas was really flat,
though it appeared to exhibit a landfcape of feveral
miles in extent ? It is therefore conceivable that the
mind may be ftrongly and forcibly affeded by a mate-
rial fyilem, without being itfelf materiaL And that
the mind is not material, appears farther, in that Ihe
abftradts herfelf from the body, when llie would
apply mod clofeiy to thought ; that the foul is capa-
ble of purely abftrad ideas, as of reditude, order, vir-
tue, vice, and the like ; to which matter furniflies no
archetype, nor has any connexion with them ; that it
is affeded by what is confelTedly not matter, as the
fenfe of words heard, or read in books, which if it were
material it could not be : which fhews our minds to be
quite different beings from the body, and naturally in-
dependent on it ; that we can conceive of matter in a
way, wiiich we cannot of fpirit, andcontrariwife ; mat-
ter being ftili to be, without any contradidion, con-
ceived of as divifible and inadive ; whereas it is impof-
fible to apply thofe ideas to fpirit, without a dired ab-
furdity, which fliews, that the mind is the fame, con-
fcious, indivifible, identical being, though the body is
fubjed to contmual change, addition, and diminution;
that the mind continues to improve in the moft noble
and valuable accomplilhments, when the body is going
fall to decay ; that, even the moment before the diflfo-
lution of the body, the vigour of the mind feems often
wholly unimpaired ; that the interefts of the mind and
body are always different, and often oppofite, as in the cafe
of being obliged to give up life for truth. Thefe confi-
derations, attended to duly, (hew, thatwehavenoreafon
to queltion the poffibiiity of the living principle's fub-
fifting after the diflblution of the material vehicle.

■ As

25* THE DIGNITY OF (Book IIF,

As to the difficulty arifing from the confide ration of
tbe clofe connedion between the body and foul, and
the inipreffions made by the one upon the other, which
bas led fome to queftion whether they are in reality at
all dillincl beings, it is to be remembered, that this con-
Dedion, which is abfolutely neceffary in the prefent
flate, is wholly owing to the divine difpofal, and not to
any likenefs, much lefs faraenefs, of the thinking, intel-
ligent agent with the grofs corporeal vehicle* If it had
So pleafed the Author of our being, he could have fixed
fuch a natural connedlion between our minds and the
moon, or planets, that their various revolutions and
aipeds might have afFeded us, in the fame manner as
now the health or diforder of our bodies does. But
tbis would not have made the moon and planets a part
of us. No more do the mutual impreffions made reci-
procally by the mind and body, prove them to be the
fame, or that the human nature is all body, efpecially
confidering that, as already obferved, in many cafes we
evidently perceive an independency and difference be-
tween them.

It cannot be pretended that there is any abfurdity in
conceiving of the animating principle as exifting even
before conception in the womb, nor of a new unioa
commencing at a certain period, by a fixed law of na-
ture, between it and a corporeal vehicle, which union
may be fuppofed to continue, according to certain efta-
biifhed laws of nature for a long courfe of years; and
may be broke, or diflblved, in the fame regular manner;
fo that the fyftem of matter, to which the animating
principle was united, may be no more to it than any
other fyftem of matter.

It is remarkable, that all living creatures, efpecially
our fpecies, on their firft appearance in hfe, feem at a
lofs, as if the mind was not, in the infant ftate, quite
engaged and united to its new vehicle, and therefore
could not command and wield it properly. Sleep, in-
firm old age, fevere ficknefs, and fainting, feem, ac-
cording to certain eftablifhed laws of nature, partly to,
loofen or relax the union between the living principle,
the mind, and the material vehicle ; and, as it were, to

Of Virtue.) HUMAN NATURE. 251

fet them at a greater diftance from one another, or
make them more indifferent to one another, as if (fo
to fpeak) ahiioft beyond the fphere of one another's at-
liradion. Death is nothing more than the total dilTolu-
tion of this tie, occalioned in a natural way, by fome
alteration in the material frame, not in the mind;
"whereby that which formed the nexus, or union, what-
ever that may be, is removed or dilengaged. It is pro-
bable, that the anxiety and diftrefs, under which the
mind commonly feels itfelf at death, is owing rather to
the manner and procefs of the diffolution, than to the
diffoiution itlelf. For we obferve, that very aged per-
fons, and infants, often die without a ftruggle. The
union between foul and body, being already weak, is
eafily diflblved. And if fleep be, as it feems, a par-
tial diffolution of this union, or a fctting the mind and
body at a greater diilance from one another, the reafon
why it gives no difturbance is, that it comes on in fuch
a manner as not forcibly to tear in pieces, but gently to
relax the ligatures, whatever they are, between the ma-
terial and fpiritual natures. That there is an analogy
between fleep and death is evident from obferving, that
ileep foraetimes goes on to death, as in lethargic cafes,
and in the effects of ftrong opiates. And it is remark-
able, that the life of a perfon, who has taken too large
a dofe of opium, cannot be faved but by forcibly wake-
ing him; as if the mutual aftion of the mind and body
upon one another was the medium of the union ; and
that, if their mutual adlion upon one another comes to
be leffened to a certain degree, they become indifferent
to one another, and the union between them ceafes of
pourfe, as two companions walking together in the dark
may come to lofe one another, by dropping their con-
yerfation, and keeping a profound filence.

It is probable, that the condition in which the mind,
juft difengaged from the body, feels itlelf, is very much
like to that of dreaming ; all confulion, uncertainty,
and incoherence of ideas ; and that, in fome meafure,
like the infant-mind newly entered upon a ftate wholly
unknown, it finds itfelf greatly at a lofs, and exerts it-
felf with much difficulty aud difadvantage^ till a little

time

jj2 THE DIGNITY OF (Book Hn

lime ^nd habit qualifies it for a new and untried fcen^
of adion*.

If the true account of the human nature be, that the
fpiritualj adive, thinking principle is united to a fubtile
etherial vehicle, M'hofe refidence is in the brain, an4
that death is the departure of the foul and fpirit froir^
the body ; which was the notion of the Platonic Philo-
fophers, and Jewi/h rabbii, and feems to be counte-
fianced by the apoille Faul% if this be the true account
of the human make, there is no difficulty in conceiving
the poffibility of the mind's thinking and ading in a
ilate of total feparation from the grofs terreftrial body,
Botwithftanding the feeming difficulty of a fufpenlion
of thought in profound fleep, or in a fainting fit. For
the embodied and feparate ilates are fo very diiferent,
there is no reafoning from one to the other on every
point. It may be impoflible for the mind, while impri-
ibned in the body, in a great diforder of the animal
irame, to join ideas together, for want of its traces in
the brain, and other impliments of reafoning, to which
it has all along been accuftomed, and which it cannot
do without; and yet, it may be pollible for the fame
mind, when freed from its dark prilbn, to go to work in
a quite different manner, to receive impreffions imme-
diately from the objefts themfelves, which it received
before by the intervention of the fenfes, and to contrive
for itfelf rtiemorial traces, and the other necelTary appa-
ratus for improvement, in a much more perfed man-
ner. It may then be able to penetrate into the internal
fubftancej and examine the minute arrangement of the
fmalleft corpufcles of all kinds of material fyfl:ems. ^-^
applying its dudile and delicate vehicle, which may b^
confidered as all fenfation, all eye, all ear, and touch, it

* Tlie anther is not afliamed to confefs, that he now thinks his former.
opinion concerning the ftate of the dead, as reprefented in thefe paragraphs^,
•erroneous 5 though he choofes not to alter the text on that account ; think-
ing it hardly fair to lefTen the value of former editions, by adding to fuc-
ceeding ones what is better laid befoie readers in feparate publications.
The author is now inclinable to think Doftor Law's opinion, in his Theory
of Religion, more rational, as well as more fcriptural, than the generally re-
ceived notion of the (oul's being in a full ftate of confcioufnefs and adivit}'
between death and refurreftion. It is a point of mere fpeculation, no way
coateriajly affecting either faith or manners.

^^fVirtiit.) IIUMAN NATURE. «rfrj.

"may accurately take off, not only the real form, but the
internal nature and ftate of things, with all their pro-
perties, and prefent them to the immediate intuition of
the perceptive principle, juft as they are in themfelves;
whereas at prefent the mmd apprehends things only as
the dull and imperfedt bodily fenfes exhibit them to it.
It may be able to contract itfelf to the examination of
the internal ftrudure of the body of the minutell ani-
malcule ; and it may, as it goes on to improve and en-
large its powers, come to fuch a perfection, as to diffufe
its actual preftnce and intelligence over a kingdom, or
round the whole globe, fo as to perceive all that palTes
in every fpot on ilie face of it. It may enter into, and
examine the fubl^me ideas which are treafured up m
the mind of an angel, and as now, by perufing a book,
it acquires new views, and by flow degr^'es perfects thofe
it had before acquired ; fo it may hereafter attain fuch
a capacity of comprehenlion, as to be able to take off at
one intuition a whole new fcience. Thus new powers
anil faculties, for which we have at prefent no names,
may be for ever fpringing up in the mind, which will
ever find new employment in examining and inquiring
into truth. For the objed of the mind is infinite.

That our fpecies (hould have another ftate to enter
upon, wholly diiferent from the prefent, is fo £ir from
being unreafonabie to exped, that it is analogous to
the whole fcheme of Nature. For there is no fpecies,
as far as we know, that do not live in different fuccef-
five ftates. But to inftance only the infed tribe, many
of that fpecies, befides their animalcule ftate, before
they be propagated from the male, in which they differ
in nothing from the whole animal creation, appear firfk
as eggs, and afterwards as living reptiles, capable of
motion and feeding; then they enter upon their nymph or
aurelia ftate, and continue for feveral m^onths as it were
coffined up in their llough, and totally infenfible. At
laft they burft their prifon, expand their wings, and fly
away in the ftiape of butterflies, dragon-flies, or other
winged infeds, according to their feveral fpecies. This
fuccefiion of ftates, of which the laft is the moft perfect,
hfis been confidered as emblematical of our mortal

life,

254 THE DIGNITY OF (Book tlli

life, our intermediate ftate, and refurredion to im«>
mortality.

But the moft irrefragable proofs for the future im-
mortality of the human fpecies, feparate from thofe
which revelation yields, are taken from the conlidera-
tion of the perfedlions of the Maker and Governor of
the world, who deligns all his works according to infi-
nite wifdom and goodnefs, and according to the true
ftate of things. No one can fuppofe that the God of
Truth would have allowed that a whole order of rational
creatures fhould, by any means whatever, be milled into
an univerfal perfuafion of a ftate for which they never
were intended. For it is evident, that if we are not
formed for a future immortal ftate, we can have no
more concern with any thing beyond death, than with
the world in the moon, and confequently, our whole
bufinefs being with the prefent life, it is not to be fup-
pofed, that our infinitely wife Creator would have fuf-
fered our attention to have been taken off from it, by
our being led into the notion of any other ; much lefs
that our whole fpecies fliould be irrefiftibly pofteffed
with the fame ufelefs and hurtful delufion: nor that he
would have univerfally imprefled their minds with a
falfe notion of an account to be hereafter given of all
their thoughts, words, and adions. Had he wanted
them to conform themfelves to his general fcheme in
the government of the world, he could have brought
that about, and certainly would, by any other means^
rather than by fuffering them to be milled into a feries
of groundlefs imaginations and delufions. Nor would
the infinitely-wife Creator have given us thefe vaft and
infatiable defires after endlefs improvement in know-
ledge, this reach of thought, which expatiates through
creation, and extends itfelf beyond the limits of the
univerfe ; nor would he have fired our fouls with the
profpeft of an endlefs exiftence for carrying on thofe
improvements, only to curfe us with a cruel difappoint-
ment. Nor would he have made the human foul for
himfelf; fixed its defires and wifties upon the enjoy-
ment of his own perfe6tions ; drawn and engaged it to
love, admire, and breathe after the fruition of him;

raifed

Of Virtue.) HUMAN NATURE. 1*-

raifed it to this lofty height of ambition only to throw
it down, baffled and difappointed, into a ftate of inien^
(ibility and annihilation* Nor would he have formed
the mind with a capacity for continual advances ia
goodnefs, and nearer approaches to himfeJf, only to give
us an opportunity of fitting ourfelves for a future ItatB
of perfeftion and happinefs, to which, according as wc
approached nearer and nearer, we Ihould approach
nearer and nearer to the total difappointment of all oar
labours and all our hopes, and find the whole at laii to
have been no other than a golden dream.

The only reafon why any one has recourfe to artifice
and deceit, is, that he has not fagacity enough to gain
his ends by proceeding in a fair and open manner-
Whoever is mafter of his fcheme, has no need of tricks
and arts to compafs his defigns. And who will dare to
affirm, that Infinite Wifdom had no way of bringing
about his important defigns for the good of his univerfe,
but by deluding his reafonable creatures, or fuffering
them to be univerfally deluded, which is the fame, into
the belief of a future Utopia ? We know of nothing in
nature analogous to this. Whatever our fpecies, or any
other, are liable to be miftaken in, is owing to the mere
imperfection of fenfe or underftanding, unavoidable in
beings of inferior rank: but we have no idea of a whole
fpecies irrefifiiibly led into a pofitive error, efpecially o£
fuch confequence as that of the expeftation of a future
ftate, if it were an error. And here it is highly worthy of
remark, that it is not the weak, the fliort-fighted, and the
ignorant part of the human kind, that are moll incli-
nable to the perfuafion of the immortality of the foul,
as might have been expefted were it an error; but quite
otherwife. While the moil fordid, degenerate, and bar-
barous of the fpecies have overlooked, or not been fuf-
ficiently perfuaded of it; the wifell and greateft of man-
kind have been believers and teachers of this important
doclrine; which ftiews it in a light wholly unaccount-
able, if it be fuppofed an error.

The irregular diilribution of happinefs and mifery in
the prefent ftate renders it highly probable, that this is

3 oi?!/

fc^d THE DIGNITY or (Boole Ilf;

only a part, not the whole of the Divine economy with
refped; to our fpecies.

Do we not find, that in the prefent ftate, the higheft
degree of goodnefs is, in fome cafes, attended with the
greateft unhappinefs? For though virtue rauft, in gene-
ral, be owned to be the likeliell means for procuring
happinefs in the prefent, as well as future ftate ; yet
there are numerous exceptions to this rule. I appeal to
the experience of every man, who, from a courfe of
thoughtleffnefs and libertinifm, has had the happinefs
to be brought to fome concern^ about the interefts of fu-
turity, whether he does not now fuffer a thoufand times
more of the anguifh of remorfe from a refledion upon
the lead failure, than he did formerly for the grofleft
enormities. Iffo, it is evident, that improvement in
virtue brings with it fuch a delicacy of fentiment,- as
muft often break in upon the tranquillity of the mind,
and produce an unealinefs, to which the hardened fin-
ner is wholly a ftranger. So that in this inftance we
fee, that virtue is not in the prefent life its own reward,-
which infers the neceffity of a future reward in a life to
come.

Nor is the permiffion of perfecution or tyranny, by
■which the beft of mankind always fuffer the moft fe-
verely, while wicked nefs reigns triumphant, at all re-
concileable with the Goodnefs of the univerfal Gover-
nor, upon any footing but that of a future ftate, wherein
the fufferings, to which the mere incapacity of refifting,
or the ftrid adherence to truth, has expofed multitudes
of the fpecies, of the beft of the fpecies, ftiall be fuitably
made up for. When an AlexandeVj or a Ccdjar, is leE
loofe upon his fellow-creatures, when he pours defola-
tion, like a deluge, over one fide of the globe, and
plunges half the human fpecies in a fea of theif own
blood, what muft be the whole amount of the calamity
fuffered by millions, involved in the various woes of
war, of which great numbers muft be of the tender fex^
and helpleis age ! What muft be the terror of thofe who
dread the hour when the mercilefs favage, habituated
to fcenes of cruelty, will give orders to his hellhounds
to hfgin the general mafiagre ? What the carnage when

k

T)/ Knowledge.) HUMAN NATURE. ^57

it Is begun? Men ilaughtered in heaps in the ftreets
and fields; women ravidied and murdered before their
hulbands* faces; children dafhed ^igainft the wnlls
in the light of the parents ; cities wrapt in flames ;
the fnouts of the conquerors ; the groans of the dying;
the ghaftly vifages of the dead ; univerfal horror, mi-
ferv, and deiblarion. All to gain a fpot of ground, an
ufelefs addition of revenue, or even the vllionary iatif-
fa«5lion of a founding name, to fu'ell the pride of a
AAretched worm, who will himfelf quickly fink among
the heaps his fury has made, himfelf a prey to the uni-
Verfal leveller of mankind. And what is all hiftory full
of but fuch horrid fccnes as thelq? Has not ambition or
fuperiVition fet mankind, in all ages and nations, in
arms againil one another ; turned this world into a ge-
neral fiiarnbles, and fattened every foil with Ilaughtered
thoufands?

The blood -thirfty inquifitor, who has grown grey iri
the fervice of the Mother of Abominations, who has long
made it his boaft, that none of her priefts has brought
fo many hundreds of vidims to her horrid altars as him-
felf; the venerable butcher fits on his bench. The
heiplefs innocent is brought bound from his dungeon,
where no voice of comfort is heard, no friendly eye
glsnces companion ; where damp and flench, perpetual
darknefs and horrid filence reign, except when broken
by the echo of his groans; where months and years
have been languiflied out in want of all that Nature re-
quires ; an outcaft from family, from friends, from eafe
and afRuence, and a pleafant habitation, from the bleffed
light of the world. He kneels; he weeps ; he begs for
piry. He foes for mercy by the love of God, and by
the bow^els of humanity. Already cruelly exercifed by
torture, Natui^e fhudders at the thought of repeating
the dreadful fufierings, under which flie had almoit
funk before. He protefts his innocence. He calls Hea-
ven to witnefs for him ; and implores the Divine power
\o toucii the flinty heart, which ail his cries and tears
cannot move. The unfeeling monfter talks of herely,
and profanation of his curfed fuperfl:ition. His furious
zeal for prieftly power and a worldly church, flops his

S eat

^3? THE DIGNITY O? (Boot IR

ear ajrarnft fhc mckinf; voice of a fellow-creature pro-
flrateat his feet. And the terror neccffary to be kept
up among the blinded votaries, renders cruelty a pro-
per indrument of religious flavery. The dumb execu-
tioners llrjp him of his rsgs. The rack is prepared.
.The ropes are extended. The wheels are driven round.
The bloody whip and hiding pincers tear the quivering
flefh from the bones. The pullies raife him to the roof.
The fmews crack. /The joints are torn afunder. The
pavemeitt fwims in blood. The hardened minifter of
infernal cruelty fits unmoved. His heart has long been
fteeled againll compallion. He liftens to the groans,
he views the ftrong convulfive pangs, when Nature
fhrinks, and ftruggles, and agonifing pain rages in every
pore. He counts the heart-rending ihrieks of a fellow-
creature in toiraent, and enjoys his anguifli with the
calmnefs of one who views a philofophical experiment !
The wretched vidim expires before him. He feels no
movement, bat t>f vexation at being deprived of hi^
prey, before he had fafHciently glutted his hellifh fury.
He rifes. No thunder roar&. No lightning blafts
him. He goes on to fill up the meafure of his wicked-
nefs. He lives out his days in eafe and luxury. He
. goes down to the grave gorged with the blood of
the innocent ; nor does the earth call up again hi*
curfed carcai'e.

Can any one think fu-eh fcenes would- be fuffered to
be aded in a world, at the head of which fits enthroned
in fupreme majetly a Being of infinite goodnefs and
perfed juftice, who has only to give his word, and fuch
monfters w^ould be in an inftant driven by his thunder
to the centre ; can any one think that fuch proceedings
would be fatfered to pafs unpuniflied, if there was not
a life to come, a day appointed for rewarding every
man according to his works ^

Some have thought, that part of the arguments for
the immortality of the human foul, being applicable to
inferior natures, might be faid to prove too much, and
therefore to prove nothing. For that the unequal al-
lotment of happinefs and mifcry among brute creatures
feems to i^cquire, that thofe wha have fuftered unjuftly

ilk

^OfVlrm.) HUMAN NATURE: 35f

in this ftate, fliould have fiich fufferings compenfated tQ
them in fome future exiftence.

This difficulty is eafily got over, if we confider, firfl:,
that the fufferings of the inferior creation are, fo to
fpeak, only momentary ; whereas fore-boding fears and
cutting refledlions increafe human niiferies a thoufand-
fold ; which greatly abates the neceffity of a future ex-
iftence to make up for what they may have fuffered
here. Belides, juftice does not require, that any fpecies
of creatures be wholly exempted from fuffering j but
only, that, upon the whole, all creatures have it in
their power to be gainers by their exiftence, that is,
that they have in their power a greater fhare of hap-
pinefs than mifery. If any one thinks it moft probable,
that all creatures, once introduced into exiftence, are
to be continued in being, till they deferve, by perverfe
wickednefs, to be annihilated ; and that, as material
fubltances, which feem to us to penfti, are only difli-
pated into fmall inviiible parts, fo the fpirits of all Y\\^
ing creatures, at death, are only removed into another
Hate ; if any one, I fay, thinks he fees reafou to be-
lieve the immorrality, in a fucceffion of ftates, of all
living creatures, I do not fee that my fubjedl obliges me
to confute fuch an opinion;

- Though the diftinguilhing charafter of man is rea-
fon, it is evident, that reafon does not in general pre-
vail in the prefent ftate; but on the contrary, vice,
and folly, and madnefs, feem to be moft of what this
'ivorld was made for, if it be the whole of man.
And furely, fuch an economy is not worthy to be
afcribed to an infinitely wife Creator. Is it a defign
worthy of infinite Goodneis to produce into being a
fpecies to be continued for feveral thoufand years, to
harrafs and maftacre one another, and then to fink agairj
into the earth, and fatten it with their carcafes? The
Creator can never be fuppofed to have produced beings
on purpofe for fuffering, and to be lofers by their exr
iftence, without^ any fault of their own. Upon this
foot, the brute creatures would have eminently the ad^
vantage of our fpecies. But it is very improbable, that
the beneficent Author of nature has taken mpi;e care.

-2^0 THE DIGNITY OF (Boo^ lit

and mnde a better provifion for the inferior creatures
than for us. And ftiU move unlikely, that he has given
the advantage upon the whole to the mod worthlefs
part of our fpccies, and expofed the beft of mankind to
unavoidable diftvefs and hardihip, as is confpicuoully
the cafe in innumerable inftances in this world. For
in the cafe of tyranny and perfecution, it is evident,
that all that the good man has to fupport him under his
cruel fufferings, is the teftimony of his confcicnce ; the
perfualion of the Divine approbation ; and the hope of
a future recompence of honour and bappinefs for the
pain and fliame he has fuffered here. But to fay there
is no future (late of retribution, is to fay, That He,
who placed confciencc in the human breaft, did fo for
the f)le purpofe of making the beft of men the moil
unhappy j that He, who moll loves, and belt knows the
jiucere and upright, will fhevv no favour to the fincere
and upright, but the contrary; and confequently, that
virtue is foraething worfe than an empty name, being
a real and fubilantial misfortune to its mod faithful vo-
tary. To fay the truth, were the prefe'nt Hate the
whole of the human exiftence, it is evident, that to
give up life for the caufe of religion, fo far from being
virtue, the higheft pitch of virtue, would be dire6lly
vicious; becaufe it would be throwing away our exift-
ence for an abfolute nothing. Annihilate the reality of
a future ftatc, and Chriftianity is a delufion ; confe-
quently not to be fuffered for.

There is, there muft be, hereafter a ftate, in which
the prefent irregularities (liall be reftified, and defedls
fupplied; in which vice and folly fliall univerfally, by
eftabliftied laws of the Divine economy, fink to difgrace
and puniftiment, and wifdom and virtue of courfe rife
univerfally triumphant, and prevail throughout the uni-
vcrfe. For it cannot be but that what is luitable to the
charader of the univerfal Goveriror, fnould have the
advantage, upon the whole, in a world, of which he is
the abfolute and irrefiftible Lord, and that what oppofes
perfefb reditude armed with Omnipotence, muft fooner
or later be cruflied before him. For he does in the ar-
mies of heaven, and among the inhabitants of the earth,

whatever

0f Virtue.) HUMAN NATURir. 261

whatever feeras to him good, and none can flay his
hand.

The virtuous and pious foul has, above all, fuch evi-
derce for irs owji immortality, as it cannot doubt. Pu-
rified from every lordid deiire, purged from every dreg
of earth, and -become wholly Ipiritual and angelic,
whofe p»orpe(5ls are large, whole vieus fublime, ard
and whofe dilpolition godlike: fach a foui already feels
her own immortality, Whiiil in the body, flie is fen-
iibie of her own independence upon the body, and fu-
periority to it. While chained to flefli, and imprifoned
in clay, fhe feels within herfelf celeftial vigour, decla-
ring her nobler origin. Attraded by the Divine in-
fluence, which in degenerate fpirits is clogged and over-
powered by fenfual appetite and fordid, paffion, fne
raifes her delires to that better world,^ for which (lie
was formed. She pants for liberty ; flie breathes after
that ftate of heavenly light and real lire, which fuits her
noble powers and elevated difpolition; fhe fpreads her
impatient wing; fhe plumes herfelf for flight; fne darts
her angelic eye as it were athwart eternity ; her vaffc
imagination already grafps futurity; fl:ie leaves behind,
in thought, this Icifening fpeck of matter, and all its
vanities; (he hangs upon the verge of titne, andx>niy
waits the powerful call, which fpoke her into being, to
fei:z,e the future world, the glories of the refurredcion,
to leave thofe lower regions, and expatiate at large thro'
boundlefs fpace, to view the immenfity of Nature, and
to foar with choirs of feraphim, to prefent herfelf beiore.
the eternal throne,

SECT. IV.

ReafGnahlenefs and Necejfity of the Connexion hetiveen tlm.
Behaviour of moi al Agents and their Haphinejs, DiJ^
cipline the only means foi^ bringing vioral Agenis z^oJuii-"
tarily to piirfue Virtue,

HAVING already feen, that it vx'as neccflliry to the
very idea of a perfect fyflem, that there fhould
be a proper fubordination, a fcale, rifing by eafy and
juil degrees^, of the various ranks of creatures ; it; is evi-.,

S J dent^

1^ tHE DIGNITY O^ (Bool; III,

dent, that there muft have been fuch a creature as man,
that is, a fpecies to fill the place which he poffefles.'
And it is plain, that as his place is immediattly above
the brute, and below the angelic nature, he could not
pofiibly have been formed otherwife than he is. He
could not be fuperior to the animal rank, without having
powers and faculties fuperior to theirs. It is that which
gives him his fuperiority over them. Nor could he
have been inferior to the angelic order of beings, with-
out falling (hort of their powers and faculties. It is
the very thing which places him beneath them. Man,
or whatever creature fhould have been made to fill up
the chafm between the angelic and the animal natures,
hiuft have been exadtly what we find our fpecies adu-
ally is. For without fuch a rank as man, the moral
fyftem could not have been perfed:, coniequently could
not have been at all : for it is impoifible that an abfo-
lutely perfect Author (hould produce an imperfedt
"ivork. So that there is no room left to complain, that
by creating man in fuch a ftation, it was neceffary he;
Ihould be endowed with nobler powers and faculties
than the brutes, he comes to be put in a more elevated
and more precarious flate. It is true, that very few'
of the brutes are likely to fall Ihort of the happin'efs de-
iiined for them, having, as already obferved, but few
chances of miffing of it, and being more effedually
confined to the track appointed them, than it was pro-
per fuch a creature as man fhould be. But is not
the immenfe fuperiority of happintfs to which a human
mind may, with proper attention, rife, a very great
over-balance for all the difadvantages our fpecies la-
bour under, were there a thoufmd for one. ^ Would
any man. Who had his choice before-hand, whether he
■would be of the human or the brute fpecies, deliberately
choofe the latter, in which he knew it was impoffible he
iliould ever attain any confiderable degree of perfedion
and happinefs, rather than the former, in which he was
fure, if he was not wanting to himfelf, he might rife to
greatnefs and felicity inconceivable? Would any ra-
tional creature make this abfurd choice merely upon
the confideration, that if he was of a fpecies endowed

witk

OfVlrtu!.) HUMAN NATURE. 3.63

with liberty, it was poffible he might be fo foolirii as to
negledt his own interell, and with open eyes run into
ruin and mifery ? What no reafonable being would
choofe, let not prefuinptuous man blame his Maker for
not putting in his choice. If man is what he ought to
be, and is placed where he ought to be, what has he
to do, but to think of filling his ftation with fuch pro-
priety as is neceffary for a reafonable being to lludy,
who is defirous of attaining his own perteftion and
happinefs in the only way in which they are attain-
able ?

If the perfed: concurrence of reafonable beings, as
xvell as others, with the Divine Scheme, was neceffary
to the very notion of a regular Univerfal Syftem, with
an Univerfal Governor at the head of it ; it was to be
expected, that the final happinefs of fuch beings as
Ihould ftudy to conform themfeives habitually in dif-
pofition and pradlice to the Divine Scheme, fliould by
the pofitive ordination of the Ruler of the world be
clofely conneded with theiF character and behaviour.
And if it be impoffible to conceive a plan of univerfal
oeconomy laid by an univerfal and perfecfl Mind, that
fliould not be fuitable to his own neceffary nature and
charadfer, but founded in mere arbitrary will : it is
likewife impoffible to conceive a fyllem in which the
habitual conformity of reafonable beings to the Grand
Scheme of the Univerfal Governor fhould not naturally,
and as it were of itfelf, produce ha,ppinefs. The Di-
vine Scheme of Government is founded, not in arbitrary
will ; but in the eternal and unchangeable rettitude of
the Divine Nature. And therefore it was as much an
impoffibiiitj that it fhould be contrary to what it is,
or that conformity to it fhould finally produce any
thing but happineis, or irregularity any thing but
mifery ; as that the Divine Nature, which is neceffarily
what it is, fhould have been otlierwife. So that, till
the time comes, when univerfal regularity ft; all have the
fame natural tendency to promote order, perfedion, and
happinefs, as univerfal conformity to the fcheme of the
univerfe; when the Divine Will comes to be diiedtly
contrary to all the moral perfedions of his nature, till

S 4 im-

J. 5^ THE DIGNITY 0F (Bqok HI,

impofTibilities become poffible, and direft contradictions
the lauie ; till the time comes, when all thefe ill all hap-
pen, there can be no f h^nce for the happinefs of any
reafoning being, who does not Itudy to conform his dif-
'-jcTition and praftice to the general icheme of the Ruler
ct the world.

Let dari?ig impious man hear this and tremble.

That there is a reflitude in conduft, which is inde-
pendent upon any connefled happineis, feems fo evident,
that one would wonder how feme writers have perfuad-
ed themfelves, and laboured to perfuade others. That
the only good, or rectitude of an action, is its tendency
to produce happinefs. After what I have faid to fhew
the natural, as well as judicial connection between vir-
tue and happinefs, I muft declare, that to me it appears
evident, That recTtitude is prior to, and independent
upon, all tendency to produce happinefs. To prove
this very briefly, let it be propofed to a perfon, that he
have his choice to perform fom.c noble adion, fuch as
delivering his country, by one of two methods, the
farmer of which fhall oblige him to make ufe of a piece
of diffimAdation, which fnall hurt no creature, but if he
choofes the latter, he may fave his country without the
leaft deviation from truth. Ought a man of integrity.
to heiitate one moment which of the two methods he
would choofe ? And does not the preference of the latter
to tlie former, the confequences of both being the fame,
fiiew plainly a redtitude in mere veracity, independent
of its producing happinefs ? Again, were a traveller to
fee fome flrange fight, which never had been, or could
be feen, by any other, would it not be evidently better
that he gave an account of it on his return, exadlly in
every circumilance as it really was, than that he fl:cukl
in the fmallefl circumilance deviate from truth ; though
fuch deviation fliould have no kind of efitiOt upon any
perfon in the world? Farther, is it not certain, beyond
all poffibility of doubt, that the Supreme Being acts al-
ways from the greateit and beft motives, and according
to the wifL-ft and mod perfed rules, at the fame time
that his happinefs is, has been, and will be, neceffarilyj
r.t all moments, from eternity to eternity, the fame, un-

change abie^

OfVh-tuf.) HUMAN "NATURE. 865

changeable, and abfoliitely perfcd. Is the whole red:i-
tude of created beings the pnrfuit of happinefs? And
is there no foundation for Divine Reditude ? Is it
not rectitude in a prince, or a father, to wifii the hap-
pinefs of his people, or children, without regard to his
own happinefs ? Is not benevolence the more truly com-
mendable for its being dilintereficd ? Whereas, upon
the fcherae of placing the whole of redlitude in pur-
fuing the greateft happinefs, it ought to be quite the re-
Tcrfe. Ought not a good man to do what is right, ra-
ther than the contrary, if he were lure, that himfelf and
the whole univerfe were to be annihilated the next
moment, fo that; it would be impoffible that any degree
of happinefs fliould be the coniequcnce?

There is pjain-ly an independent redtitude, or good-
nefs, in the condud: of moral agents, feparate from the
connexion betv/een virt:ue and happinefs. And this is
the foundation of the Recell;ty of their ading according
to a certain fixed courfe ; and confequently of their
having laws and rules promulgated to them by the Uni-
verfal Governor. Nor does this at all invalidate the
connedion between virtue and happinefs; but on the
contrary, fhews that there is, and ought to be, iiich a
connedion. And, generally fpeaking, there is no fafer
way to try the moral excellence or turpitude of adions^
than by confidering the natural confequences of their
being univerfally pradifed. For example, let it be fup-
pofed a queiiionab'e point. Whether the mu^'der of the
i-nnocent is in itfelf nght, or otherwife. Try it by the
confeqiieuce?, which muft foUo^v the univerfal pradice
of deftroying all the good and virtuous part of mankind;
and it immediately appears to be fo far from right, that
nothing can be conceived more contrary to reditude.
On the other hand, let it be difputed. Whether the
protedion and prefervation of the innocent be right.
Let it be confidered, what would be the confequences
of innocence- sbeing univerfally preferved and proteded;
and it appears evident beyond all pouibiiity of doubt,
that nothing is more agreeable to reditude. Reditude,
therefore, does not confift in the purfuit of happinefs ;
nor does the happiaefs; confequent upon a certain courfe

^^6 THE DIGNITY OF (Book lil^

©f conduct, conftitute the reditude of fuch condud.
The true Itate of the cafe is, Certain adions are firft in
t.hemfelves right, and then happinefs is the natural and
judicial confequence of them.

In order to bring mankind to a complete and perfed;
concurrence with the Univerfal Scheme, it was plainly
neceiTary, that other means fliould be ufed than force,
or inftind:; the firft of which was fufficient for working
dead matter, and the fceond, the animal creation, to the
Divine purpofe. Had man been only inanimate matter,
nothing more would have been neceiTary, than that he
fliould be aded upon. Had he been a machine ; a
weight, or a fpring, would have been fufficient to make
Jiim perform his motions. Were there nothing in man
but the mere animal powers, were he capable of being
wrought to nothing higher than the animal fundions,
"were his nature fit for no higher happinefs, than thofe
of eating and drinking, and, after living a few years,
and leaving behind him a fucceflbr to fill his place, and
continue the fpecies, to pafs out of exiHence ; were this
the cafe, there would have needed no v^ery grand appa-
ratus to make him fill his inconfiderable place, fo as to
contribute his fmall fliare to the happinefs of the whole,
and to fecure his own mean portion. But it is very much
otherwife, as will immediately uppear. I believe hardly
any one will deny, that man (or however moft of the fpe-
cies) are endowed with the faculty of underftandmg; by
which, though weak indeed and narrow at prefent, our
fpecies are yet capable of diftinguifliing truth from falfe-
iiood, in all points of importance, and with fufficient
certainty, as fhewn above. Now, in order to a crea-
ture's ading properly its part, and concurring with the
whole, it is evidently neceflary, that it make a proper
ufe and application of every one of its faculties. No
one will pretend, I think, that the perfedion and hap-
pinefs of the univerfe would be as univerfally promoted
by every individual's making a wrong ufe ot" his facul-
ties, as a- right one ; but on the contrary, that every in-
dividual's making an improper ufe of his faculties would
produce the moft confumraate diforder and imperfedioii
in the fyftem, and would be the moft oppolite to the

Divine

pf Virtue.} HUMAN NATURi:. *6^

Divine Scheme, that could be imagined. It follows^
that, if man is endowed with underllanding, he is to be:
brought to cultivate and inform it, not to trifle and blind
it ; to endeavour to enlarge, not to narrow it ; to apply
it to the fearching out of ufeful and important truth,
not to miflead it into the belief of falfehoods, nor to
employ it upon objeds unworthy of it.

Another leading faculty in the human mind is will.
That there is in man a faculty of will, or a power of
chooling and refufing, we fliall fee eftablifhed immedi-
ately. What I have to fay at prefent is, That in order
to man's concurrence with the Univerfal Scheme, it is
neceffary, that he regulate his will properly, or in fuch
a manner, that he may will or defire whatever is for the
general good, and will or delire nothing that may be
generally prejudicial. No man, I think, will pretend,
that it would be better if the wills of all created beings
were fet to thwart the general fcheme, than that they
were formed to concur with it ; but, on the contrary,
it is evident, that a general oppofition of all beings to
what is the nature of things, and the right upon the
whole, muft produce univerfal confufion, and that if
there was no way to bring about this general concur-
rence, it were reaionable to exped:, from the abfolutely
perfedl rectitude of the Supreme Governor of the World,
that an univerfe of fuch perverfe and unruly beings
iliould be utterly deftroyed, or rather never have been
produced. It is plain, then, that, in order to man's
acting his part, and concurring with the general fcheme,
he muft be brought to ufe all the faculties of his mind
properly.

I promifed above to bring fome proofs for the fa6t of
man's being a creature endowed with will, or freedom
to defire, and power to determine himfelf in favour of,
or againft any particular objedl. The certainty of this
fadl is founded in fenfation, and confirmed by reafoning.
Let any man obferve what paflTes in his own mind, and
he will be obliged to own, that he feels he has it in his
power to will, or defire, and determine himfelf in fa-
vour of or againft any particular objed. We have no

other

2^8 THE DIGNITY OF (Book III,

other proof for our exiflence, nor is it in its nature ca-
pable of any other, than that we feel we exift.

But becaufe the reality of human liberty has been
cavilled at by fome men of metaphyfical heads, who
have run into greater difficulties to avoid lefs, it may
be worth while to confifier this matter a little. I know
not whether I am made like the reft of mankind. But
I can feel every thing pafs in my mind, that I can con-
ceive I Ihould feel, if I was really a free agent. For
example, in an indifferent cafe : When 1 look on my
watch, to know whether it is time for me to give over
writing, and I find the hour come, when I ufually give
over, I do not find that I am impelled to lay down my
pen, in the fame manner as the index of my v»'atch is
moved to point at the hour ; but that I gave over, be-
caufe I think, lipon the whole, it is more proper, %
Ihould give over, than go on. Does rny watch point
to the hour, becaufe it thinks upon the whole it is more
proper that it fliould point to that hour than any other?
If fo, then the watch and I are beings of the fame fort,
endowed with much the fame powers and faculties.
Do I not lay afide my pen, becaufe I choofe to lay it
afide, that is, becaufe I am willing to lay it afide ?
Should I give over, if I was unwilling to give over ? If
I find my ufual time paft, and yet fhould be glad to
iinifli the head I am upon, before I lay afide my pen,
does that motive adl upon me, and force me to go on,
as a fpring ads upon a watch, or does it a6l as a confi-
deration upon a rational creature .'* *

Again, fuppofe I am tempted to do a bad adion, do
the motives laid in my way force my compliance ? Do
I not, on the contrary, feel that I yield to them, becaufe
I choofe to feize a prefent objedl, which I expedl to
yield me fome fancied advantage ? Do I net feel in my
own mind a violent ffruggle between theconfiderations
of prefent profit or pleafure, and thofe of wifdoni and
virtue ? Is it pofllble I fliould feel any fuch ffruggle if
I was not free ? Does any fuch thing pafs in a machine?
Do I not find, that I fometimes yield to temptations,
which at other times I get the better of ? Have not

others

0/ Virtue.) HUMAN NATURE. iCp

others refifted temptations which have proved too hard
for me ? Could thefe differences happen, if they and I
were machines ? Do not thele inftances of temptations
conquered, fix both liberty and guilt upon me, in hav-
ing yielded to what it was plain I might have refifted
at one time, if I did at another? If it is extremely diffi-
cult, or what may be called next to impoffible, to refill
all forts of temptations at all times, does this prove any
thing elfe, than that human nature is weak ? Were
man a machine, he muil act as a machine, uniformly
and invaii'ibly.

What I have here remarked upon the cafe of being
tempted to a bad adlion, is applicable, mutatis mutandis f
to that of an opportunity of doing a good one. Mo-
tives, according as they appear, will influence a rational
mind. But the appearance of motives to our minds,
as well as their influence over us, depends very much
upon ourfelves. If I am prevailed on by motives, do
motives force me ? Do I not yield to them, becaufe I
choofe to yield to them ? If this is not being free, what
is freedom ? What fliould 1 feel pafs in my mind, if I
was really free ? What may we iuppofe fuperior beings,
what may w^e fuppofe the Supreme himfelf to feel in his
infinite mind ? Does he, (with profound reverence be is
fpoken) does he a«5t without regard to motives ? Does
he ad: contrary to reafonable motives ? Can we fuppofe
him uninfluenced by proper motives ? Can we fuppt)fe
he feels himfelf to be wholly uninfluenced by reafonable
and important confiderations ? Would we be more free
than the mofl: perfect of all beings ? If he gives us
liberty and power to a proper extent, what would we
have more ? If we feel that we have fuch liberty, why
fhould we, contrary to pofllbility, endeavour to bring
ourfelves to doubt of our having it ? If we cannot doubt
of our being free creatures, what have we more to think
of, than how to make a proper ufe of our liberty, how
to get our wills formed to a perfeft concurrence with
the grand fcheme of the Governor of the Univerfe, fo
that we may behave properly within our fphere, which
if we and all other moral agents did, every part nnift

i!7«i THE DIGNITY OF (Bookllf,

be properly acfled, every fphere properly filled, and uni-
verfal regularity, perfedion, and Happinefs be the refalt.

Some have imagined that allowing liberty or will to
created beings was a derogation from the Supreme, to
whom alone the privilege of freedom ought to be
afcribed. It is certain that this is ftridtly true of abfo-
lute, independent, original freedom. As it is undoubted
that independent, neceflary, or natural exiftence is the
incommunicable privilege of the Firft Caufe, But, as
we find a limited, dependent exiftence may be, and
adlually is, communicated to created beings, where is
the difficulty or impropriety of fuppofing a limited,
independent freedom, or power of choofing or refufing;
communicated to created beings. As created beings
depend on the Supreme for their exiftence; and yet the
exiftence they enjoy is a real and proper exiftience ; fo
may the liberty they enjoy, of choofing or refufing, be
a real and proper liberty, and yet derived from, and
dependent on the infinite Giver of every gift.

If there is no fuch thing as liberty, in any created
being, as fome have imagined, then it is evident, there
can be no will but that of the Supreme Being : for
liberty, or a power of choofing or rt^fufing, is only ano-
ther term for will. Will, or willingnefs, implies free-
dom in the very term. Therefore, the common term
free-will is a tautology, as much as if one fhould fay
voluntary will. There neither is, nor can be, any will
but free will. Conftraint, or force, is the very oppofite
of will, or willingnefs. Let it be confidered then,
"what the" conft^quence muft: be of aflfirming that there
is no will, but the Supreme. We find in hiftory, that
a monfter of an Emperor wnlhed that the whole Roman
people had but one neck, that he might cut them all off
at once. The fame temper, which led him to defire
the defl:rudion of his people, of whom he ought to have
been the father and protedor, would have inclined him
to wifti the deftrudion of whatever oppofed him, that
is, of all good bemgs in heaven and earth. Will any-
one pretend, that this temper of mind is agreeable to
the Supreme will ? Is it not blafphemy to imagine the
Divine will to be againft: goodnefs ? But if liberty or

will

O/rirfuf.) HUMAN NATUR?!. ifcff

will in a created being is impoffible, then what we call
Caligula's will was really the Divine will ; the deltruc-
tion of all goodnefs was agreeable to the Divine mind I
It is too horrible to think of.

I know, it has been faid, that the perpetration of the
moll wicked adion, that ever was committed, muft
have been in one fenfe fuitable to the Divine mind, and
fcheme, elfe it would have been prevented by his over-
ruling power. In a ftate of difcipline, it was neceffary,
that both the good and the wicked fliould have liberty,
within a certain fphere, to exert themfelves according
to their refpedive charaders, and the Divine Wifdom
has taken meafures for preventing fuch a prevalence of
wickednefs as fliould defeat his gracious ends ; fo that
it 111 all ilill be worth while to have created an uni-
verfe ; though every thing would have gone incompa-
rably better, had no moral agent ever made a wrong
life of his liberty. Nor is there the lead difficulty in
conceiving of the Supreme Being, as propoling the
greateft polfible happinefs of his creatures, and of a
wicked being, as Satan, as ftudying how to produce the
greateft mifery. Which two inclinations, if they be not
dired. oppoiites, there is no fuch thing as oppolitioa
conceivable. And if there is a will oppofite to the
Divine, there is freedom ; for freedom is neceffary to
the idea of will.

It being then evident, beyond contradiflion, that maa
is endowed with liberty, or a power of chooling to ad
in fuch or fuch a manner, within the fphere appointed
him by his Maker, it follows, that to bring him to ad
his part properly, or in fuch a manner as may the moii
conduce to the order, perfedion, and happinefs of the
whole, fuch ineans muft be ufed as are fit to work upon
an intelligent free agent. Neither force, nor mere in-
ftind, being fuited to a creature of fuperior rank, fit to
be aded upon by reafonable motives, it is plain, that
nothing is fo proper to lead mankind to a fteady and
habitual attachment to reditude of condud, as placing
them in a ftate of difcipline.

We find by experience, that we ourfelves (and per-
haps it may be the cafe of all orders of rational created

beings

'2.P THE DIGNITY OI-* (Book Iir;

beings in the univerfe) are not of ourfelves at firll:
ftrongly attached to any objedl, but \That we are led to
by inilincl or conftitution, in which there is nothing
either praife-worthy or blameable. Some minds are in-
deed obferved to be very well or ill-difpofed, fo to fpealc,
in early youth. But the goodnefs of very young per-
fons is generally rather negative, confiHing in a temper
fit for virtue, a foil proper to fow the good feed in, and
free from any unhappy caii of difpofition. As on the
contrary, thofe we call unpromifing children, are unfor-
tunate through fome deficiency or redundancy, mcil
probably in the material frame, which proves unfriendly
to the cultivation of virtue in the mind, which would
otherwife fpring up, and thrive in it, almoft of itfeif.
For virtue wants only to be feen by an unprejudiced
mind, to be loved. But the proper notion of goodnefs
in a moral agent, is a ilrong and habitual inclination in
the mind, to concur with the Divine fcheme, or to ad:
on all occafions according to reditude, arifing not from
irreiiilible, mechanical inllinct, nor from mere negative
happinefs of conllitution, but from clear and compre-
heniive views of the nature of things, and of moral obli-
gations In this there is a real and intrinfic excellence.
And were this attachment to reditude, on rational con-
fiderations, univerfally prevalent in all moral agents p
moral evil there could be none. How the moft effec-
tually to produce and fix in the minds of free agents
this inviolable attachment to virtue, is therefore the
point to be gained.

The Supreme Mind perceiving all things as they
really are, and having all things abiblutely in his power
can in no refped be bialTed againll: perfed reditude ;
but mult be more inviolably attached to it, fo to fpeak,
than any finite being, whofe views muft be compara-
tively narrow. And to fpeak properly, he is himfelf
the bafis and ftandard of reditude. The mind of an
angel, or archangel, mirft, in proportion to the extent
of his views of things, be more ftrongly attached to
reditude, than that of any mortal in the prefent ftate.
Yet we have no reafon to imagine that fuch his attach-
ment was congeni?! to him j but mav rather conclude

vt

'Of Virtue,) HUIMAN NATURE. 27^;

it to be the effect of examination, habit, and gradual
improvement. We cannot conceive of a mind jutl pro-
duced into exiftence, as furnilhed with inclinations,"
attachments,, or even ideas of any kind. We have no
conception of thefe as other than the effects of improve-
ment. And we conlider a mind at its firft entrance
into being, as endowed only with the capacity of taking
in ideas, as the eye is of viewing objedls, whenprefented
to it. So that we can form no other notion of the ele-
vated degree of goodnefs, which thofe glorious beings
have attained, than as the effed of their having paffed
a very long courfe of improvement. Nor do the accounts
we have in revelation, of the fallof fome of them, feem
fo well to fuit any other fcheme, as that of their hav-
ing been at that time in a ftate of dilcipline analogous
to ours. Be that as it will, it is evident, that to fuch
creatLires as we are, with capacities and all other cir-
cumtlances fuch as ours (and had they been different,
we Ihould not have been what we are, nor where we
are) nothing but a ftate of difcipline could have an-
fvvered the end of producing in us the neceflary attach-
ment to rectitude or virtue. For this attachment or
inclination could not have arifen in us of itfelf, and
^vithout adequate means.

SECT. V.

The prrfent z'cry proper for a State of Difcipline^. OhjeC'
tions a?ifwered.

"ERE we to imagine a plan of a ftate of difci-
pline, for improving a fpecies of beings fuch as
ours ti)r high itations, and extenfive ufei'ulnefs in future
riates ; how could we fuppofe it contrived in any man-
ner, that fnould be materially different from the itate we
find ourfelves in ? V\^hat fcheme could be imagined, like-
ly to anfwer the purpofes of planting in the mind of the
creature the neceifary habit of obedience to the Supremo

T Being;

* The Author would not, if it were to do again, draw up the following
iBeftion, altogether as it ftands here, feeing, as he thinks, real'on to changt*
his opinion, in lome points (none of them indeed of any material conle-
^uencc) From what it was, when this book was written.

274 THE DIGNITY Of (Book III

Beinp- ; of giving it an inviolable attachment to virtue,
and horror at irregularity ; and of teaching it to ftudy
a rational and voluntary concurrence with the general
fcheme of ih,i Governor of the univerfe ; what method,
I lav, can we conceive of for thefe noble purpofes, that
Hioiild not take in, among others, the following particu-
lars, viz. That the fpecies fhouid be furniQied with
fufficient capacity, and advantages of all kinds, for
diiVinguiOiing between right and wrong: That the in-
genuity of their difpoiiiions, and the ftrength of their
■virtue, fliould have fall exercife, in order both to its
trial, and its improvement : That they fliould have
rewards and punishments fet before them, as the mod
powerful motives to obedience : And tha't, upon the
whole, they lliould have it fairlyintheir power to attain
the end of their being put in a (late of difcipline ?

If we conlider the prefent as a ftate of difcipline, all
is ordered as fhouid be. We enter into life with minds
wholly unfurniftied vi'ith ideas, attachments, or bialfes
of any kind. After a little time, we find certain in-
lands begin to ad pretty ftrongly within us, which are
neceffary to move us to avoid what might be hurtful,
and purfue v/hat is ufeful to the fupport of the animal
frame, and thefe inftinds are appointed to anticipate
reafon, which does not at firft exert itfelf; and bring
us to that by mechanical means, which we are not capa-
ble of being worked to by rational confiderations. Na-
ture has ordered, that our parents fliall be fo engaged
tons by irrefiftible aifedion, as to be willing to under-
take the office of caring for us in our helplefs years ; of
opening, and cultivating our reafon, as foon as it begins
to appear ; and of forming us by habit, by precept, and
example, to virtue and regularity. As we advance in
life, our faculties, by habitually exerting^ them upon
various objeds, come to enlarge themfelves, fo as to
take in a wider compafs. We become then capr^ble
of reacbning upon adions, and their confequences,
and accordingly do, in general, reafon juiUy enough
about matters of right and wrong, where paflion does
not blind and miflead us. When we come into the viga-
rous and fljunlhing time of liie, excited by our pffions

and

(^jf virtue.) HUMAN NATURE. 175

and appetites, without which, with the low degree of
reafoa we then enjoy, we (hould be but half animattd,
we proceed to enter into various fcenes of adtion. It is
true, that innumerable irregularities and follies are the
confequence. But without paffions and appetites^ we
could not be the compounded creatures we are, nor
confequently fill our proper ftation between the angelic
and animal ranks. Here then is the proper opportunity
for exercifmg our virtue ; for habituating us to keep
continually on our guard againlt innumerable affaults ;
for watching over ourfelves, that we may not be fur-
prized, and fall before temptation ; or if we fall, that
by fufftring from our errors, we may be moved to greater
diligence and attention to our duty, to a ftronger attach-
ment to virtue, and a more fixed hatred to the crimes w hich
have brought fuch fufferings upon us.. And though,
the necelTary propenfions of our nature do indeed even-
tually lead us, through our ov/n folly, into irregularity
and vice, it mull yet be owned at the fame time, that
by the wife and kind coi.ftitution of nature, we have
innumerable natural dirediions, and advantages, toward
reftraining and bringing them under fubjedion, and in-
numerable ill confequences are made to follow naturally
upon our giving a loofe to them. Which ought in all
reafonto lead us to refled:, that the government of oar
paffions and appetites is a part of our wifdom and our
duty.

Pleafure and pain, health and difeafe, fuccefs and
misfortune, reward and punifhraent, often at a very
great dillance of time after the a61:ion, are made the
natural, or at kciil frequent confequences of our general
behaviour here ; to fuggeft to us the reafonablenefs of
concluding that an extenlive uniformity prevails through
the v>rhole of the Divine, moral government, and that
what we fee here in fliadow, will in the future ftate
appear in fubilance and perfcdion, and that it not only
will, but ought, to be ^0, and cannot be otherv.'ife.'

If vve . confider the oppotite natural tendences and
effeds of virtue and vice, in the prefent ftate, we fhall
from thence fee reafon to conclude, that the former is
pleafing to the Governor of the world, and the latter

T 2 the

«76 THE DIGNITY QF (Bcok IR

the contrary. The natural effefts of temperance are
health, length of clays, and a more delicate enjoyment
of the innocent pleafures of life. The natural effeds
of gluttony, drunkennefs, and lewdnef?, are difeafe and
pain, difguft and difappointment^ and untimely death.
' The natural eiTedls of univerfal benevolence, juflice,
and charity, are the love of mankind, faccefs in life,
and peace in one's ou n nimd. The confequences to
be expeded fi'om ill-will, injuftice, and fl-lBlhnefs, are
the contempt and hatred of mankind, and puniiliment
by the laws of nations. When we fay fuch an effed
follows naturally from fuch a caufe, we mean, that it
does fj by the Divine appointment. For what is
natural, is only i^o, becaufe the reditude requires it to
be fa.

Noiv, if our bodily frame is fo formed that its well-
being confiiis in temperance, and that an immoderate
indulgence of appetite tends to diforder and unhinge it;
if the make of the human mand, and our fociai Hate in
life, are fuch, that the fociai virtues tend to produce
univeriiil happinefs, and all this by the conftitution and
courfe of nature, of which God himfelf is the Author ;
if thefe things be fo, Vv4io is fo blind, as not to fee in
all this a moral government already eftablifned under
God, even in this world, and going on to perftdion ?
That Vv'e fie in fad innumerable deviations from the
natural connedion between virtue and happinefs, and
vice and mifery ; and that, through the perverlenels,
the wicked nefs, and fjmetimcs the mere caprice of
mankind, and the unnatural and diforderly ftate things
are got into, it comes to pafs, that the natural confe-
(juericcs of tilings do not invariably follow, is by no
means an objtdion againft the conckifion I have drawn
from the ftate of things, as the Divine Wifdom confti-
tuttd them, any more than the pcllibility of refilling
the power of gravitation, or lifting a heavy body, is a
proot, that there is no fach law eftablifned in the natu-
ral world by the Author of Nature.
, That we may' not, by a continued courfe of cafe and
happinefs, be l^d either to fuch arrogance and pride, as

to

€>f Virtue.)' HUMAN NATURE. 777

to conclude ourfelves the lords of nature, and to forget
that there is One above us ; or to fix our ntTedions
upon the prefent fcate, which is only intended to be
tranfient and temporary, not lafling and final ; to an-
fwer thefe important ends, we are placed in the fchool
of affliction, to be broke and tamed to obedience. Tliat
happinefs too eafily come at, and a conllant feries of
fuccefs and profperity, are by no means proper for fucli
unprincipled and unexperienced beings as we are, is
too evident from the effects of eafe and affluence, which,
very few can bear without almoil loiing tiieir reaibn.
The fcenes of madnefs run into by viilorious princes, of
which hillory is full ; the pranks fromtimetotiiiie played
by our nobility and rich commoners, and the fate of
whole nations, whenever they arrive at the pinnacle of
greatnefs and riches, fkew the abfolute neceliKy of af-
flidion to force us upon con'fideration, to put us in mind
of the frailty of ournature and ftate, and to make us re-
member that we are under the government of One, v/ho
can raife or humble, afflict or relieve, reward or punilli,
as to him feems good.

That we may never lofe fight of cur duty, nor have
it in our power to pretend ignorance, and to filence even
the poorexcufeof thoughtleiTnefs, confcience, that ever-
watchful and faiihful monitor, is placed within the
mind itfelf, to be always at hand, to judge of our cha-
raclers and adions, and to alarm us with its (lings and
reprca<:hes, whenever we do amifs. And there is no
miud fo grofs and Hupid, as net to feel at times feme
pangs of remorfe. The very Cannibal has a clear
enough fenfe of right and wrong, to know when he him-
felf is injured, though he will not Itick to injure his
neighbour. This effectually fallens guilt upon him.
And the lowefl: and moft l;ivage of mankind, who (hall
hereafter be condemned, will be obliged to own, that
with all his difadvantages for knowing his duty, he
might have aded his part better than he did.

Not only confcience within, but every ohj°c5l in na-
ture prefents us fome moral lefTon. Teinpelb, thun-
ders, and lightnings from above; inundations arid earth-
quakes from beneath j the fword, fandac^ and peililence

T 3 i^

5«8 THE DIGNITY OF (Book liL

in our cities ; difeafes and pains in our own perfons, or
thofe of ournearelt friends and relations, and death on
our righc hand and on our left ; what are all thefe but
awful and yet kind warnings from the tender and com-
panionate Father of mankind, who lliews himfelf will-
ing to give iiis poor unthinking, fliort-fighted creatures
all :)oifible advantages for virtue and happinefs, that
might be at all confident with their nature as free
agents, with their condition as beings in a (late of dif-
cipline, and with the grand and univerfal fcheme, which
muft be equitable, unchangeable, and uniform.
' And, as if all this, arid a thoiifand times more not
mentioned, had not been enough, w^e are taught, that
angels have a charge over us, to aflitl: us in our trials,
and ro prevent our falling too fhamefully*, that the Di-
vine Providence watches over us, and fuits our circum-
Itanccs to our 1l"rengih and ingenuity of diipolition.
And to crown all, the Ambaffador of heaven,, the image
of 'aternal Deity, and briglitnefs of Divine Glory has
defcended to our world, and in our own nature fhewa
us, both by his example and his divine laws, what it is
to live as we ought, and how we may infallibly attain
the end of our being. If this is not doing enough for
us, — what would be enough ?

Thus it appears plain, that the prcfent was intended
for a ftatf of dilcipiine, and is very well adapted to
that purpofe. Nor does the adual failure and hideous
Tuin of numbers of i'P.orai agents, who will undoubtedly
be founci hereafter to have perverted this ftate of dilci-
piine for virtue, into an education in vice, prove, that
the rtate was not intended for training them up" to vir-
tue, or that it is not properly adapted to that purpofe,
any more than the amazing number of abortions, which
happen in the natural world, proves, that the general
delign of feeds was not to frudify, and produce plants
and animals. Naturalifts (liew us, that in fume cafes-
miUions of llamina perifii for one that comes to matu-
rity. And, as we conclude every feed of a plant, or
animal egg, was formed capable of frudification, fo we
may, that every moral agent was formed capable of at-
taining happinefs. The great difference is/ that in the

natural

OJ Virtue.) HUMAN NATURI. 279

natural world, the numerous abortions we have been
fpeaking of, are the confequence of the common courfe
of nature; but in the mora!^ of the fatal perv,erfenefs of
unhappy beings, who wiliully rufli upon their own de-
ftrudion.

Some have made a difficulty of conceiving how the
wileil and beft of beings, who mud have forefeen, that
great numbers of his unhappy {hort-ri;j,hted creatures,
in fpite of all that fhould be done for them, would ob-
llinately throw themfeives into deilrudion, and defeat
the end of their creation ; foine have puzzled them-
feives, I fay, how to reconcile with the divine per-
fedtions of wifdom and gopdnefs, the creating of fucb
beings-

But what ftate of difcipline for free agents can be con-
ceived, without luppofing a poffibility of their behaving
illinit? Nothing but anabfolute reftraintuponthe liberty
of the creature, which is wholly inconliftent with the
ture of free agency, and of a ftate of difcipline, could
have prevented their ading in many inftances amifs.
But the all-bounteous Creator has effedually put it out
of the power of the molt prefuraptuouily ir.folent of his
creatures to arraign his juftice. For, if he ha§ given
to every accountable being a fair opportunity of work-
ing out his ovv7n happinefs ; if he hiis put inlo the bands
of every individual the means; placed him in the di-
re6l way toward it, and is ready to affift him in his en-
deavours after it; ix he has, ir; fliort, put happinefs in
the power of every accountable being, v/hich he un-
doubtedly has, as fliewn above ; he has, to ail intents
and purpcfes, done the fame as if he had given it to
every individual. For he, who points me out the way
to get an eftate, or any of the good things of life, and
who affifts and fupports me in my endeavours to procure
it, he it is to whom I am obliged for whatever I ac-
quire in confequence of his advice, and by means of his
protedtion and afhilance? Novv', if the beneficent Au-
thor of being has thus given to every individual fuch.
means of happinefs, as it muft be wholly through his
ovv^n perverfenefs if he miffes it ; what Ihadow of pre-
tence is there for cavilling, or what difUcuity in undepi.

T4 Handing

a8o THE DIGNITY OF (Book 111.

{landing and vindicating the vvifdom and goodnefs of
the adorable Author of exigence ? If we lay the whole
blame, and with the utmort juftice, on him, who, ha-
ving an opportunity and means for gaining any fecular
advantage put in his hands, negleds them; if we
fnould as much condemn the man, who, through oh-
ftinacy or indolence, has let flip an opportunity of ma-
king his fortune, as another, who through extrava-
gance has diflipated one already in his poffellion ; if we
lliould as julHy look upon thatperfon as our benefador,
by whofe means we acquire the conveniences of life, as
on the immediate giver of a gift, what remains but that
we juilify and adore the boundlefs goodnefs of the uni~
verial Parent of Nature, who, by calling innumerable
creatures into exiftence, by endowing them with reafon,
by placing them in a Hate of difcipline, and giving
them all poflible advantages for the improvement ne-
cefiary for happinefs, has, in effed:, put in the hands
of every accountable being a felicity fit for a God to
beftow? And if every individual, that fhall hereafter
be condemned, fliall be obliged to confefs his fentence
juft, and to own that he might have afted a better part
than he did, the Divine julHce and goodnefs ftand
fully vindicated in the fight of the whole rational
creation.

For, whatl — Mull the infinite Author of exiPtence
(with reverence be it fpoken} muft He deny himfelf
the exertion of his boundlefs goodnefs in producing an
univerfe of conlcious beings, of whom numbers will in
the event come to happinefs, merely to prevent the felf-
fought deftiudion of a fet of wicked degenerate beings?
Either there muft have been no creatures brought into
being above the rank of brutes, confequently no hap-
pinefs above the animal enjoyed by any created being,
or freedom of agency muft have been given. And what
freedom is conceivable without a poflibility of error and
irregularity, and confequently of mifcry ? But is not the
happinefs of one virtuous mind of more coiifequence
than the voluntary ruin of a thoufand degenerate be-
ings ? And is not a ftate, in which we have the oppor-
Tunity of attaining an inconceivable felicity, if we be

not

()fl':r:uc.J HUMAN NATURE. i$t

not inexcuf.ibly wanting to ourfelves, is not this a ftatc
to be willieJ tor by mankind, if thcv had their choice
either to come into it or not? As for thofe unhappy be-
ings of our fpecies, who, proceeding from one degree of
T'-ice and folly to another, Ihall at laft conne to be har-
dened againft all good, what is the value of thoufands
<if fach beings in the edimation of infinite wifdom and
rectitude, that their deftru-flion fliould be thought a
hardfliip? For what elfe are iuch degenerate beings fit?
Eefides, we know that Divine Wif,lom has fo planned
out his univerfal economy, that an inferior good fhaP,
in the end, proceed from what was by wicked beings
intended for ruin and raifchief.' The whole human
fpecies. were originally formed capable of happinef*^,
and every individual has happinefs in his power But
as the Divine Wifdom, which perfectly knew the future
chara(?ters of all his creatures, with ail thecircuniltar.ces
they Iliould be efteded by, forefaw that numbers would
come to deviate from the eternal rule of reiftitude, it was
proper that a fecondary fcheme ihould be provided, by
means of which thole free agents, who fhouid not vo-
luntarily yield the due obedience and concurrence with
the general detign, Ibould, by fuperior diredion, be
farced to contribute to the greater perfection and beauty
of the whole. Of this fecondary part of the divine
economy, we can trace out fome very coniiderable parts,
as the following, viz. We know that wicked and cruel
men, i:i endeavouring to root out truth, and fweep vir-
tue from theearth, have ever been made, in fpite ofthem-
felves, the inftruments of their more general ellablifh-
ment. The whole race of perfecutors of Chriftianity,
from Herod down to Lewis XIV. have fo egregioully
overiliot themfelves, as to be the very caufes of the
greater prevalency of true religion, which has given oc-
cafion to the well-known faying, That the blood of the
martyrs has been the feed of the church. In more pri-
vate life, it is notorious, that a very confiderable part
of the trials of the virtue of good men ariies from the
wicked part of the fpecies. And every trial, where the
good man comes off with honour, ferves naturally to
;§(lablifh his virtue, and to incrcaf;^ his icvvard hereafter.

The

tgi THE DIGNITY OF (Book IIL

The mere contraft between the character of the pious,
the temperate and benevolent man, and that of the
blafphemer, the voluptuary, and the hard-hearted, fets
off the former to the utmoft advantage, and preftnfs it
to the general obfervation in the fairefl: point of view ;
by which votaries to virtue are gained, and a horror at
vice is raifed in every confiderate mind. And in the
future ftate, what powerful efFeds may be produced by
the fearful and exemplary punifhm.ents inflided on
thofe of our fpecies, or others, Vv'ho have degenerated
from the dignity of their nature, and, as much as they
could, defeated the end of their creacion, may be ima-
gined by thofe who coniider what extenfive connedions
between the various orders of being may hereafter come
to be opened to our view, and that, as all moral and
free agents of all orders are now allied, they may here-
after come to be united, and make one immenfe and
univerfal fociety; and whatever has been originally
intended for ufefulnefs to one order of moral agents,
may at laft come to be ufeful to all. Something, ana-
logous to this we have in the cafe of the fallen angels,
whofe ruin is mentioned in Scripture as a warning
to us.

It has been faid, Since the Supreme Being forefaw,
ivithout a poffibility of error, what would be the exacH
charader of every one of his creatures, was it not to
have been expeded, that fuch of them as he knew would
turn out wicked, and come to ruin, ihould never have
been brought into exillence, or cut off in the begin-
ning of life? Our Saviour lays of Judas^ for example,
that it had been better for him never to have been born.
How then, fay they, came he to be born ? Or why
was he not removed out of life, before he came to the
age of perpetrating the moil atrocious crime that evej-
was or can be committed ?

Though I would not be the propofer of fuch, pre-
fumptuous queftions, I think it innocent enough to en-
deavour to anfwer them. And firft, if we confider,
that to infinite purity and reditude wickednefs is fo
odious as to render the guilty perfon altogether con-
temptible in his fight, we Ihall not wonder that he docs

net

QfVntue.). HUMAN NATURE.- 283

not (fo to fpeak) judge it worth while to put him out
of exiftence, but lets him go on to fill up the^meafure
of his iniquity, and reap the fruit of his doings. Again,
it is to be confidered, that Infinite Wifdora intending
to work out great and valuable ends by what is defigned
by his wicked creatures for ruin and mifchief, may
therefore think proper to fuffer thera to go on to heap
damnation on themfelve?, and determine to make ufe
of their feif-fought deftrudion for the advantage of the
more valuable part of his creatures. How the charac-
ter of one, who does not yet exifl, is fore-knqwabie, we
have no conception, though we find from fcripture that
it is fo, in the cafe o^ Judas particularly.

On the feeramg difficulty of reconciling with the
Divine Goodnels, our being placed in a Hate perhaps
more difadvantageous for virtue and happinefs than
that in which other orders of beings are created j a
ftate expofed to fuch a variety of temptations, as ren-
it hard for beings, furniflied with fuch moderate degrees
of (Irength as we are, to get the better of the important
eonfiifl, on the event of which our eternal happinefs
depends ; on this difficulty the following thoughts may
ferve to vindicate the Divine Goodiufs, and to Ihew
our condition to be e?;tremely defirable, inftead of our
being hardly dealt with, as fome have infinuated.

li our condition w'ere fuch, that one fingle deviation
from our duty would at once irrecoverabiy determine
t')ur fate, or that what nfay properly be ca'led human
infirmity (liould doom us to irreverfible deftrudtion, there
might be feme pretence for complaint. But if, fo far
from that^ a faithful, coniiant, and prevailing endeavour
to gain the Divine Approbation, with watchfulnefs
againft temptations, and repentance for our faults, fol-
lowed by amendment of life, be the means for attaining
happinefs -, where lies the mighty hardlhip ? Nay, I
would aik. any impartial perfon, whether it were more
defirable to be put in a Itate of trial, in which there
iliould be upon the whole fewer chances of mifcarrying,
but lefs allowance to be made in the final judgment for
deviations ; or to be in a ftate expofed to greater hazards,
but v.'itb greater allowances to failures ? Is it not the

fame

4^.| THE DIGNITY OF ' (Book III.

*anie thing in the event, how various the temptations in
the ilate of trial may be, if the merciful allowances,
made by the judge, be proportioned to them. And
who can doubt that Infinite Goodnefs will make all polli-
ble allowances hereafter for thofe failures of weak and
frail beings, which fhall be found to have been owing
to the mere infirmity of their nature, and the precari-
oufnefs of the prefent (latCg not to daring impiety and
prefumptuous wickednefs. And it will accordingly be
hereafter found, that a competent number of our fpecies
have aciually been able, under the greatefl: difadvantap^es,
to attain fuch a raeafure of conformity to the Divine
Will, as fhall, vv^ith the heavenly afiiftance, and allow-
ances to be niade for human frailty, be found proper
for rendering them, upon the Chritlian plan, objccfls of
the mercy of the Judge of the World, and capable of
being raifed to a Ita^e of happinefs ; which will fhew,
that the mifcarriage of the reft was u^holly owing to
their own perverfenefs, and that they themielves were
the whole caufe of that deilruclion, which the others
efcaped.

Every one knows, that, with refpedt to the prefent
flate, exclufive of futurity, there is great difficulty in
getting through life, without fome fatal mifconduct,
which may embitter, and render it unhsppy. And
very doubtful it muft be confelTed to be, whether a new-
born infant fliall get over the precarious time of youth,
without being drawn, through' ralhnefs and thoughleff-
nels, and the temptations of bad company, into iuch a
courfe of folly, as may effeclually prevent his proving
a ufeful and valuable member of fociety. Yet Ave al-
ways look upon the birth of a child into the Vv'orld as a
fubjedt of joy, not of grief or complaint, and upon the
untimely death of a young perfon as a calamity ; be-
caufe we take into our viev/ the confideration of its be-
ing in the poM'er of every perfon, through Divine
Alliftance, which is never wanting to the honcft mind,
to behave well in life, if he pleafes, and we hope he
will do fo. The warrior is fufficiently apprized of the
danger of engaging ; a danger, which it is out of his
pov/er to v/ard off. Yet he longs to mix in the martial

tumult j

Of Virtue.) HUMAN NATURE. art/

tumult ; and engages with joy in the glorious ft rife;
Why fliould man think himfelf hardly ufed in being
placed in a poll attended with occalional danger; but
in which he muft be egregioufly wanting to himfelf if
he mifcarries finally ? But if I Ihould not choofe a hap-
pinefs attainable only through peril and trouble, but
would rather, through fordid itupidity and inadivity,
deiire to decline exilling upon fucli terras ; does it
therefore follow, that the infinite Author of. exiftcnce
may not oblige me, in fpite of my obifinacy, or ftupi-
dity, to go through what he may judge proper for me,
and necelfary for his great ends ? Has not the potter
power over the clay ? Suppofe I fliould not in this life
be convinced of my obligations to the Divine Good-
nefs upon the whole, does it follow that i never (hall?
It has been alked, why the beneficent Author of be-
ing did not purfue fuch an effedual fcheme in the
moral world as he has done in the natural ? It was, for
example, the Divine intention, that the human and
otiicr fpecies (hould abfolutely be preferved as long as
the.v/orld lafted. The two fexes are therefore engaged
to one another, and to their common oiF-fpring, by fuch
powerful inflinclive attractions as are found fully fuffi-
cient to anfwer this important end. Why did not our
Maker plant in our minds fuch a firong and irrefifi:ible
propenlity to virtue, as would have efiedually fecured
the univerfal happinefs of the fpecies ? The anfwer is
eafy, viz;. There is reafon to believe, that, upon the
Avhole, a very great number of the human fpecies will,
through Divine Goodnefs, come to happinefs ; fuch a
number at leaft, as it fhall in the end appear to have
been, to fpeak after the manner of men, worth while
to have created the human fpecies. But, to propofe by
mere imiinilive attractions alone mechanically to draw
free agents to the love and pradice of virtue, is contra-
dictory to the nature of the defign. Becaufe what is
wanted, is not fo much, that mankind, and other
free agents, be brought to go, like machines, in a
certain track, as that the rational faculties be formed
in a rational manner to the entire love and habitual
purfuit of goodnefs. This Ihevv^s mechanical mean?

to

2S6 THE DIGNITY OF (Book IfC

to be improper alone for that purpofc, though thej
may prove, as we find, ufeful helps ; and that ra-
tional means are abfoliitely necefiarv for a6ting upon
rational natures. And it is ever to be remembered,
that as the inanimate world is made to concur with
the Divine Scheme in a m.echanical, and the animal in
an in;tinftive manner, fo rational beings, if they concur
at all, muft concur in a manner fuitable to their nature,
I mean, in a rational, free, and voluntary manner.

It has likewife been faid, why did not the fcheme of
the moral government of the world take in fuch a fuc-
ceifior] of continual interpolitions^ as v/ould have effec-
tually forced men to have beeii virtuous ? To this may
be anfwered, tint, That miracles continued would foon
be no miracles, and conf-qiiently would have no effects
different from thoie produced by the common courfe
of nature. And, fecondly, That if Omnipotence
were continually from time to time to itrike offenders
dead, it is to be queftioned, whether abftinence from
vice, and the forced practice of virtue, which would be
the confequence, would be fufficicnt, in the nature of
things, to render moral agents capable of any high de-
gree of happinefs. ,

For, fuppofe it were affirmed, that there is a natural
abfurdity, or inconfiilency, in propoiing to bcftow^upon
an order of creatures a very high degree of happinefs,
upon any other footing, than in confequence of their
having paffed with honour and victory through a ftate
of probation, in which there was fome difficulty and
danger, though not unfurrnountable ; fuppofe it were
alledged, that there is a neceflity in the nature of things,
that the happinefs of all rational beings be proportioned
and fuited to their itate of probation ; yAio could con-
tradid; this, or ffiev/ the bare poflibility how fuch a crea-
ture, as man, could, in' a conftitency v.ith his own na-
ture, and the Divine Redtitude, come to fuch a degree
and kind of happinefs, as we believe to be intended for
him, without fuch a preparation, as he is to pafs through"
in the prefent Itate ? If we judge according to what ex-
perience teaches us of our own turn of mind, which in
all probability is univerfal^ wg cannot fuppofe the hap-
pinefs

Of Virtue.) HUMAN nature'. 287

pinefs even of heaven itfelf would prove a happinefs to
beiiig^, who fliould attain it too eafily. When a prince,
educated from his infancy in expedation of the regal
dignity, comes to mount the throne of his anceftors, we
do not find, that it gives him any greater joy, than an
heir to a very fmail fortune has in entering upon his
ellate. But fuppofe a private perfon unexpedfedly raifed
from poverty, and even from the fear of death, to an
imperial throne •, the tranfport of an elevation io unex-
pected, from circumifanccs fo grievous, will be likely to
endanger his looiing his fenfes. It is to be fuppofed,
that to a fpecies of beings created in heaven, or tran-
fpjrted thither they knew not how, it would in reality
be no heaven. Nor is there any poffibility of conceiv-
ing of an order of beings raifed to a ftation of happinefs,
without paiTing through a ftate of trial, who fhould not
be in danger of falling from it again, for want of having
been difciplined to virtue, and in a rational, as well as
habitual manner attached to goodnefs and obedience.
So that trial and difcipline feem necelTary to be gone
through by every fpecies (I do not fay by every indivi-
dual) throughout the rational creation, fooner or later.

It has likewife been aiked on this fubjedt, how the
juftice of the immenfely different fates of two perfons,
one of which proves obedient, and the other v;icked,
appears ; fince it may often be fuppofed, that he, Vt^ha
has adually proved virtuous, might in more difadvan-
tageous circumi^ances, have been overcome by the fe-
verity of his trial, and been a reprobate ; and he, who^
by the force of very powerful temptations, has been fe-
duccd, might, in circumltanees more favourable to vir-
tue, have itood his ground, and in the end come to
happinefs?

This feeming difficulty is not very hard to obviate.
For, firft, as to him, who comes to happinefs, no one
ever thought of injuftice in the cafe of a benefit bellow-
ed. And he, who is Lord of ail, may, without quellion,
dowithhis own what he will \ he may give to one of his
creatures fuch advantages as fhall in the event produce
ihe effed of qualifying him for final happinefs. But

the

s88 THE DIGNITY OF (Book lit:

the other, whofe advantages were inferior, will not he
havejuil ground for complaint ? By no means. If the
advantages, he enjoyed, were fully fufficient, he ftands
ielf-condemned for having abufed them ; nor could he
in reafon exped them to be more than fufficient, much
Icfs to be greatly above what was fufficient, and leaft of
all, to be equal to the greatefl: advantages, ever allowed
to any other perfon. Upon the whole, nothing is more
evident, than that the being, who has, adually proved
obedient, by whatever iiieans he has been brought to
goodnefs, is, according to the nature and fitnefs of thing'',
rewardable ; and tiiat the foul, which fins, does in ftric^
juftice deferve to die.

The cafe of that very confiderable part of the human
fpecies, which is cut off in immature age, without any op-
portunity of going through any trial in life, feenris, at firll
"view^ to lelTen the force of what I have been faying of
the neceffityof a flate of difcipline, to form the mind to
virtue. For what is to become of thqfe, who die in
infancy? Are they annihilated ? Are they happy or
rniferable in a future (late, who have done neither good
nor evil? Or do they go through a ftate of difcipline
in their feparate exiftence ? , .- ..

To what may be faid on this point, I have the follow-
ing brief anfwers to offer : Firit, what I have above
faid of the neceffity of a ftate of difcipline, muft be un-
derdood to be meant of a fpecies in general. Perhaps
the circumllance of the bulk of a fpecies's having gone
through a ftate of difci.pline, may be fufficient for triak-
ing fuch an impreffion upon the others, who happened
to efcape it, as may keep them to the fteady pradice of
virtue in all future ftates. I'his may be the cafe ; and
yet it might be abfurd to imagine a whole fpecies raifed
to happinefs, without at Icall: a confiderable part of them
going through a difcipline fjr virtue, and thereby being
qualiried to inftrudt their more unexperienced feilow-
beings in the importance of keeping to tlieir duty, and
the tatal danger and direful effects of fvverving from it.
So that whatwas above faid of the neceffity of a ftate of
difcipline for every fpecies cf rational ajcuts in the uni-
2 verfe.

bf Virtue.) liUMAN NATURE. .28^

verfe, Hands upon the fame foot, not with ftanding this
difficuliy.

But if every period of the exiftenceof free agents be,
in facl, a ftate of trial and difcipline, in which it is
pofiible (though Hill lefs and lefs probable according to
their farther improvements in virtue) that they Ihould
fall ; we may then conceive of the poffibility of fur^
mounting this difficulty by fuppofing that tbofe of the
human fpecies, who do not go through a (late of dif-
cipline in this life, may be hereafter made partakers of
a lower degree of happinefs (as we are in Scripture in-
formed, that the maniions of future blifs are various)
which may prove their ftate of trial, as the paradiliacai
ivas intended to have been for our fpecies, and the an-
gelic was of Satan and his angels. And as Adam, and
the rebellious angels, fell from a higher ftate than that
which we are placed in, fo may many of thofe of ouu
fpecies, whofe firil ftate of" difcipline may commence afrer
this lite is over, and after our world is judged and brought
to its confiimmation. If fo, thofe of us who have paft.
through this mortal life in fiicb a m.anner as to be found
lit objeds of the Divine Mercy, will have great realon to
congratulate ourfelves on our having pafted the danger,
and being more fecure of our happinefs, than thole whom
we are now apt to envy for their getting out of life fo
eafily : For we know not what w^e ought to wifii for.
But He, who made us, knows.

If any reader ihould imagine, that I intend to efta-
blifh any one hypothefis as the real account of this
matter ; he miftakes my delign. All 1 mean by what
I have advanced, is only to (hew, that the circumftance
of a confiderable part of our fpecies's paffing through
no ftate of discipline in this life, does not invalidate the
neceftity of a difcipline to Ije gone through by every
fpecies of free creatures, in order to their being effedlu-
ally attached to virtue, and io fitted for higher degrees of
happinefs and glory.

If after all that has been faid, and more, which might
be offered, if it were proper, there (liould remain diffi-
culties with refped to the aug^ft oeconomy of the in-
finitely wife and good Governor of the World ; if fuch
fhort-fighted beings as we are, ftiould no way be able

U to

2yo THE DIGNITY OF (Book III,

to reconcile the feeming contradi^ions, and furmount
the fuppofed difficulties ; this is no more than might
have been expected. We are, through the meannefsof
our faculties, ignorant of infinitely more particulars than
we know, in all extenfive fubjeds ; and we fee but part
of one fcene in the immenfe drama of the moral world.
But in what little we fee, weobferve a thoufand times more
than would have been Sufficient to prove a wife and good
government already begun, and going on to perfedlion.
If therefore, we have any candor, or any judgment to
form a reafonable dedudion of one thing from another,
we cannot avoid concluding, that Vvhat we do not com-
prehend of the Divine Scheme, is of a piece with what
we do comprehend, and that the whole is eftabliflied
upon, and conduded by, perfed and unerring reditude.

The very circumilance of the difficulty we find in
comprehending the whole of the Divine Scheme, both
in the natural and moral world, while at the fame time^
■we find we can enter into them fo far, and fee fo much
of wifdom and contrivance, is a beauty, and a proof that
the Author is one whofe ways are immenfely above our
ways, and his thoughts above our thoughts.

Confidering the fuperabundant care that has been
taken for putting, and keeping us, in the way to hap-
pinefs, I think it may be fairly concluded, that whoever
is not fatisfied with the Divine Wifdom and Goodnefs
apparent in the conducl of the moral w^orld, would not
be fatisfied v^ith any poffible degree of them. And it
is only going on in the fame way of finding fault, where-
ever we do not underftand, and we fliall at lafi: take ex-
ception againft all poifibility of guilt and confequent
iinhappinefs, and blame our Maker, if we are not brought
into the world at once perfed feraphs ; if this earth is
not the third region of the heavens ; if v/e cannot give
ourfeives up to the mod fordid lulls and paffions, and yet
be prepared for, and admitted to the converfation of angels
and archangels. But \^ hen weak fhort-fighted man has
racked his narrow invention to fiart or to folve, a thoufand
imaginary difficulties in the osconomy of the infinite Go-
vernor of the Univerfe, it wiil be found at laft, that tho'
clouds and darknefs are round about him, yet righteouf~
i^sfs a^d juilice are the habitation of his throne.

" - 3ECT.,

Of Virtue.) HUMAN NATURE, 2pi

SECT. vr.

JVhjrem the rcqulfde Concurrence of moral Agents confijls.
Our Species under a threefold Ohligation ; the firjt re-
fpevting themfelvesy the fecond their Fellow-creatures,
and the third, their Creator. Of the firjl of thefe, to
wit, The due Care and Regulation of the ?nental and
animal natures.

THE requifite concurrence of moral agents, of what-
ever rank or order, or their conforaiity to the
grand delign of the Univerfal Governor, Avhich is the
ground-work of univerfal harmony, perfedion, and hap-
pinefs throughout the creation, conjirts in their ading
according to truth, reditude, and propriety (in their
refpe(fl:ive Itations, whether higher or lower in the fcale
of being, whether in ilates of difcipline, or reward) in all
cafes or circumftances that regard either themfeives,
their fellow-beings, or their Creator. Whatever moral
agent ftridly and univerfally obferves this rule, he is
of that charader, which we and all rational beings call
good, is amiable in the fight of the Supreme Judge of
Reditude and Goodnefs ; and it is as certain, that every
fuch being mud be finally happy, as that the nature of
things is what it is, and that perfed wifdom and good-
nefs muft ad rightly in governing the world.

What makes the duty of fuch poor, lliort-fighted
creatures as we are, who are yet but in the infancy of
our being, is likewife the grand rule which every angel
and archangel in heaven obferves. Nay, it would be
blafphemy to think of the Supreme Governor of the
Univerfe, as conduding his immenfe and auguft (Econo-
my otherwife than according to the facred rule, which
himfelf has prefcribed for the condud of his reafonable
creatures, and which is an attribute of his own infinitely
perfed nature, I mean, immutable and eternal reditude*

In what a light does this Ihew the Dignity of Hu-
man Nature ! What may we yet come to be ? Made in
the image of God himfelf! and taught to imitate his ex-
ample I to what heights may we thus came to be raifed ?
Would to God, we could be brought to confidcr our

U 2 ewn

icj^ THl^ DIGNITY O^ (Bookl£'

own imporfance? Did we fufficiently reverence our-
lelves, we fhould act a part worthy of the honours, for
which our Creator gave us our being.

The rectitude of that part of our conducl, which re-
gards ouifelves, confilts in the due care of our minds
and our bodies, which two parts eonilitute oar whole
nature in the prefenr ftate.

Our mental powers, are generally confidered under
the heads of intelligence, and paflion. The office o^
the fall:, to judge, and diitinguiili between what ought
TO be purlued, and what avoided 1 of the latter, to ex-
cite to action. Where thefe two capital powers of the
inmd hold each her proper place, where the underftand-
ing is faithfully exerted in the fearch of truth, and the
active powers for attaining the real good of the creature,
fuch a raind may be properly faid to be duly regulated,
and. in a good condition.

The proper exertion of the undcrftanding is in in-
quiry into important truth ; and that underftanding^
Avhich is furnilhed v/ith extenfive and clear ideas of
things, and enriched with ufcful and ornamental know-
ledge, is applied as the Divine Wifdom intended every
xational mind in the univerfe fliould be, if not in one
Hate, yet in another; if not univerfally in a Itate of dii-
cipline, as that we are now in, yet in a (tate of perfection,
to which we hope hereafter to be raifed. And whoever,
in the pref?nt ftate, is bleft with the proper advantages
tor improving his mind with knowledge (as natural ca-
pacity, leifure, and fortune) and neglects to ufe thofe
advantages, will hereafter be found guilty of having
omitted an important part of his duty.

Having in the foregoing book treated pretty copiouily
of the improvement and condud of the underltanding,
there is the lefs occafion to enlarge upon that fabjedt in
this place. Let us therefore proceed to confider wherein
the rectitude of that part of our condudt, which regards
the adive powers of the mind, conliits.

In general, it is evident, that the" will of every indi-

■vidual being in the univerle ought to be effedually

^"f'nned to an abiblute and implicit fubmiffion to the

. uif^otal of the Umverfal Governor, which is faying, in

other

^fVirtm.) HUMAN. NATURE. 7.9}

other words, that every created being in the univerfe
ought to ftudy perfect redlitude in all his delires and
withes. He who delires any thing contrary to the Di-
vine Nature, and will, or to what is right and good, is
guilty of rebellion againft the Supreme Governor of the
Univerfe.

The pallions, as they are commonly, but improperly
called, of the human mind, are various, and fome of
them of fo mixed and compounded a naiure, that ttiey
are not ealilj ranged under clalTes. The following are
the principal. Love, or comj)lacence, or defire, v^hofe
objed: is, whatever appears to us good, amiable, or tic
for us, as God, our fellow-creatures, virtue, beauty ;
joy, excited by happinefs, real or imaginary, in polTcf-
liottj or profpe<51: ; fympathy, or a humane lenfe of the
good or bad condition of our fellow-creatureS; felf-love;
ambition^ or defire of glory, true, or falfe ; covetoufnefs ;
Jove ot" life ; appetites of eating, drinking, recreation,
Jleeping, and mutual delires of the fexes ; mirth ; an-
ger; hatred; eiivy; malice; revenge; fear; jealoufy^
grief.

Ic is the whole foul, or whole man, that loves, hates,
defires, or fears. Every paffion is a motion of the whole
being, toward or from lome objeft, which appears to
him either defirable or difagreeable. And objects ap-
pear to us defirable, or difagi-eeable, either from the real
excellence our underfianding perceives to be in them^
as in virtue, beauty, proportion, — and their contraries, a>
vice, deformity, and confufion ; or from fome peculiar
fitnefs, or congruity between the objects and our parti-
cular make, or call of mind, which is the pure arbitrary
luffed; of our make ; as in the reciprocal love of the
fexes, and the antipathy we have at certain creatures.

Now the Divine Will, the dignity of our nature^ and.
perfect rectitude, unite in requiring that every one of
our paflions, and appetites be properly directed, and ex-
erted in a proper manner and degree ; not that they be
rooted out and deftroyed, according to the romantic no-
tion of the ancient Stoic Philofophers. It is in many
cafes equally unfuitable to the dignity of our nature,
ihat the motions of our minds be too weak and lan^uid^

U3 a^p

•^94 THE DIGNITY OF (Book HI.

as that they be too Itrong and vigorous. We may be
. as faulty in not fufficiently loving God and Virtue, as
in loving the vanities of this world too much.

Previous to what may be more particularly obferved
on the conducl of the natural inclinations or paffions of
the mind, it may be proper briefly to mention fome ge-
neral diredions, which will be found of abfolule ne-
ceffity toward our undertaking the buiinefs of regulat-
ing our paPiions with any reafonable profpedl of fuccefs.

The fir ft preparatory diredion I fliall give, is, To
habituate ourfelves as early, and as conflantly as poffible,
to confideration.

The faculty or capacity of thought is what raifes our
nature above the animal. But if we do not ufe this
noble faculty for the purpofe of diftinguifhing between
right and wrong, for finding out, and praftiiing our
duty, we had been as well without it. Nay, the beails
have the advantage of thofe of our fpecies, who adl the
part of beafts ; in as far as they are not capable of being
called to an account, or punifhed, as unthinking raen^
for the neglecl or abufc of the nobleft of God's good
good gifts, — facred reafon. It is dreadful to think of the
conduct of by far the greateft part of our fpecies, in re-
fped of inconfideratenefs. Mankind feem to think, no-
thing more is neceffary, to remove at once all guilt,
than only to drown all thought and reflection, and then
give themfelves up to be led or driven at the pleafure
of paflion or appetite. But hov/ will thofe poor un-
thinking creatures be hereafter confounded, when they
lind the voluntary neglecl of thought and confideration
treated as a moll atrocious infult upon the goodnefs of
the Author of our being I And what indeed can be
more impious, or contemptuous, than for beings en-
dowed with a capacity of thought and underllanding,
to fpurn from them the ineftimable gift of heaven, or
bury that talent which was given them to be ufed for
the moll important purpofes of diltinguifliing between
good and evil, and purfuing their own happinefs, and
then pretend, in excufe for all the madnefs they are
guilty of, that they did not think, becaufe they cared
not to take the pains ?

0/Vh'tiie.) HUMAN NATURE. ijt)^

If thought be the very foundation of the dignity of
our nature ; if one man is preferable to another, accord-
ing as he exerts more reafon, and Ihews more under-
ftanding in his condudt, what mull be faid of thofe,
who glory in what ought to be their fhame, in dcgrad-
jrid; themfelves to the level of inferior beina;s ?

Efpecially, what profpef^ dojs the prefent age yield,
in which we feem to vie with one another, who (hall
carry pleafure and vanity, to the greateft height, and
who fnall do the mod to difcountenance fober thought,
and regular condudl ? To determine of times and fea-
fons, and how long a nation may continue to flourillr,
in which luxury and extravagance have taken place ot
all that is rational and manly ; is what I do not pretend
to. But 1 appeal to thofe who beit underftand human
nature, and the nature of government, and who know
the hiltory of other Hates and kingdoms, which have
been corrupted in the fame manner, whether we have
not every thing to fear from the prefent urdverfal incon-
iiderate dilTolution of manners, and decay of virtue,
public and private. May heaven take into its own
hands the reformation of a degenerate people ; and give
com.fort, and more agreeable profpet^s, to thofe who
bleed inw^ardly for the decline of their linking country I

To return ; let any perfon conlider ^e natural effefts
which an attentive and habitual conlideration of his
own chara6ler and condud are likely to produce ; and
then judge, whether it is not his duty to refolve to a6t
the part of a reafonable creature. .With refpecl to the
conduct of his paffions and appetites, let a man make it
his conilant cullom to fpend fome time every day in
confidcring the following points, viz. Vv'^hether he
indulges paffion and appetite beyond the intention of
nature ; whether, for example, he fets his heart upon
gratifying the bodily appetites, for the fake of luxurious
indulgence, or if he only confults health in eating,
drinking, lleeping, and recreations ; whether he gives
himfelf up to anger upon fmall or no provocation ;
whether he fets his love wholly upon the vanities of
life, or if he afpires habitually after Ibmething nobler
than any worldly purfuit, and fo of the refc Let a

ij ^ man

296 THE DIGNITY OF (BooklU.

man accuftom himft'lf to recoiled every evening the
jnifcarriages of the day in refpedl: of his paffions and
appetites, arid he will loon find, if he be faithful to
hinirelf, which are prevalent, and ought to be fubdued.

Unlefs we can bring our minds to fome tolerable de-
gree' of tranquillity and fobriety, we cannot hope to
redrefs the irregularities of our paffions and inclina-
tions. What condition muft that foul be in, which is
continually engaged, and diftraded various ways after
pleafure, horour, or riches? If any irregularity, or re-
dundancy, fprings up in fuch a mindj there it muft
abide, and flouriQi, and ftrengthen more and more, till
it become too deeply rooted ever to be eradicated.
How do we accordingly fee the gay, the ambitious, and
the covetous, give themfelves to be driven in a perpetual
whirl of amufenients and purfuits, to the abiolute ne-
glecl of all that is Vv^orth attendmg to .^ But if the men
of bulinefs cannot find time, for getting of money, and
the fons and daughters of pleafure are too much engaged
in. hearing raulic, feeing plays, and in the endiefs
drudgery of the card-table ; to find time for getting
acquainted with themfelves, and regulating their minds,
I can tell them one truth, and a terrible one ; They
muft find time todie, whether they have prepared them-
felves for death or not.

Before any thing can be done to purpofe toward
bringmg the paffions under due fubjcction, it will be
necelTary to bring down high-fwelling pride and felf-
opinion, and to cultivate humility, the foundation of
all virtues. For this purpofe, it will be our wifdom to
endeavour to viev. ourielves in the light we may fuppofe
we appear in before that Eye which fees all things ex-
actly as they are. We are therefore to confider, that
-vye do not appear to our Maker under the fame diftinc-
tions 53 we do to one another. He does not regard one
as a king, another as a hero, or a third as a learned man !
He looks dow^n from where he fits enthroned above all
conceivable height, through the vafl fcale of being, and
beholds innumerable difterent orders, all gradually de-
fcending from himfeif, the higheit created nature inli-
pAtely inferior to his own original perfcdion I At ^

Ycrj

P/Viriuf.J HUMAN NATURE. ip^

very great diflance below the fummit of created cxccIt
lence, and at the very lowell degree of rational nature,
we may fuppofe the All-comprehenlive Eye to behold
our humble fpecies juft rifmg above the animal rank!
How poor a figure muft we make before him in this
our infancy of being, placed on this fpeck of creation,
creeping about like iiifeds for a day, and then linking
into the dull ! Nor is this all. For what appearance
muft a fet of fuch iawlefs beings as we are, make before
that Eye which is too pure to look upon evil without
abhorrence ? How muft we appear to perfect Reditude
and Purity, guilty and polluted as we are, and covered
with the ftains of wickednefs, v^^hich are the difgrace of
any rational nature ? Is pride fi.t for fuch an order of
creatures as we are, in our prefent ftate of humiliation
and pollution ? Can we value ourfelves upon any thing
of our own ? Have we any thing, that we have not re-
ceived ? And does any realonabie creature boaft of what
it owes to another? Have we not infinite reafon to
loathe ourfelves, and to be covered with fhame and confuli-
on ? And are fhame and pride, in any refpedl, confiftent?

The few advantages we poflefs at prefent want only
to be confidered, to convince us how little they are to
be boafted of. The whole of our bodily perfedions
may be fummoned up in two words, ftrength, and
beauty. As for the firft, this is a poor qualification to
boaft of, in which we are, to fay the leaft, equalled by
the plodding ox, and ilupid afs. Befides, it is but three
daysficknefs, or thelofs of a iitile blood, and a Hercules
becomes as manageable as a child ! Who then would
boaft of what is fo very precarious ?

As to beauty, that fatal ornament of the female part
of our fpecies, which has exhaufted the human wit in
raptures to its praife, which fo often proves the misfor-
tune of its poflelfor, and the difquiet of him who gives
himfelf to the admiration of it; which has ruined cities,
armies, and the virtue of thoufands: What is beauty?
A pleafing glare of white and red refleded from a ikin,
incomparably exceeded by the gloflTy hue of the hum-
ble daily, which was made to be trod upon by every
uadruped. The mild glitter of an eye, outlbone byevery

dew-

5^8 THE DIGNITY OF (Book III.

dew-drop on the grafs. Is it inherent in the ftrudure
of the human frame ? No : — Strip off the fcarf-lkin to
the thicknefs of a fiflrs fcale ; and the charming fair
grows hideous to behold. A fudden fright alarms her ;
a fit of licknefs attacks her ; the rofes fly from her
cheeks ; her eyes lofe their fire ; flie looks haggard,
pale, and ghaftiy. Even in all the blooming pride of
beauty, what is the human frame ? A mafs of corrup-
tion, and difeafe covered over with a fair Ikin. When
the animating fpirit flies, and leaves the lovely taber-
nacle behind, how foon does horror fucceed to adraira'
tion I How do we haflen to hide out oi:' fight the loath-
fome remains of beauty ! Open the charnel-houfe in
which, a very little while ago, the celebrated toad was
laid. Who can now bear to look on that face, fhrivelled,
and black, and loathfome, which ufed to be the delight
of every youthful gazer ? Who could now touch, with
one finger, her, whofe very tteps the enamoured youth
"would have kiflfed ? Can the lover himfelf go near,
"without fl:opping his nofe at her, who ufed to breathe
all the perfumes of the fpring ? If beai-fty is a fubjedt
for boafting, what is matter of mortification ?

The accomplilhments of the mind are like wife two^
knowledge and virtue. Is there any reafon to be proud
of the poor attainments we can in the prefent fl;ate gain
in knowledge, of which the perfeclion is. To know our
own weaknefs ? Is that an accomplilliment to be boafted
of, which a blow on the head, or a week's illnefs will
deftroy ? As to our attainments in virtue, or religioPj,
to be proud on thofe accounts, would be to be proud
of what we did not poflefs : for pride would annihilate
all our virtues, and render our religion vain. If our
virtue and religion be not founded in humility, they

are falfe and fophifticate ; confequently of no value.

And who would be proud of what is of no value ?

The pride of riches is yet more monitrous than any
of the others. To turn the good gift of Providence

.'•o vanity and wantonnefs , to value one's felf upon

^r is altogether foreign and accidental, and makes no

merit, as not being the inherent qualification

*■ body or mind, nor any way valuable or

honourabie

Of KnoivkJge.) HUMAN NATURE. ^^

honourable, bat according as we ufe it : What can be
conceived more remote from common fenfe, uniels we
refled: on the folly of thole who take occafion to vahic
themfelves on their birth, and are proud that they can
trace back a great many fathers, grandfathers, and
great-grandfathers, whofe virtues and vices belonged
wholly to themfelves, and are gone with them ? It is
amazing to think how poor a pretence is thought fuffi-
cient to Rip port human folly. The family of the cot-
tager is as ancient as that of the lord of the manor, if
it could be traced. And in every family there have
been.fcoundrels, as well as heroes, and more of the for-
mer than the latter.

As pride was the introdudion to all the evil that we
know of in the moral world, fo humility is the only
foundation, upon which the fl:ru6ture of virtue can be
raifed. A fubmiiiiv^e, tradlable temper is alone capable
of being formed to obedience. A mind puifed up with
felf-opinion, cannotbring^ itfelf to liften to advice, or to
yield to juft authority. The wife man endeavours to
attain fuch a knowledge of himfelf, that he may neither,
on one hand, ad: a part unworthy of himteli, nor, on
the other, forgethis prefent humble ftation, and prefume
on any thought or aclion unfuitable to it.

Before we can hope to go any great length in the
due regulation of our paffions or inclinations, we muil
reiblve carefully to ftudy, and thoroughly to mailer,
that moil ufeful of all fciences, felf-knowledge.

It is not in fchools, in univerfities, or in the volumi-
nous works of the learned, that we muft fearch for this
inoft important branch of knowledge. He, who would
know himfelf, muft fearch carefully his own heart,
muft ftudy diligently his own charader. He muft
above all things ftudy the peculiar weaknefles of his
nature. In order to find out thefe, he ought to recol-
ledl often what particular follies have moft frequently
drawn him into difficulties and diftrelTes. If he finds,
that he has been often engaged in quarrels, and difputes,
he may conclude, that the paffion of anger is too power-
ful in him, and wants to be brought under fubjedion.
If he recoUedls various inftances of his behaving in a

lewd

JO© THE DIGNITY OF (Book 11?,

lew<i, an intemperate, an envious, or a malicious man-
ner, and that he has often had occafion to blame him-
fe]f for a behaviour which has brought upon him the
reflections of the fober and regular part of people; it is
evident, where the faulc lies, and what is to be cor-
redted. But confcience, apd the facred rule of life con-
tained in holy fcripture^ are more certain tefts by
which to try one's character, than the general opinion
of mankind.

Nothing is more common, than for a perfon's weak-
nefs to be known to every body but himfelf. Let a
man therefore fet his own conduct at a diftance from
himfelf, and view it with the fame eye as he may fup-
pofe a ftranger regards it ; or with the fame as he him-
felf views that of another perfon. Let one endeavour
to find out fonie perfon, whofe behaviour and charadter
comes the nearell to his own ; and in that view himfelf
as in a mirror. And as there is generally fome refem-
blance between the characters of thofe, who keep up a
long friendihip, a man may, generally fpeaking, fee his
own likenefs in that of his friend.

It will be of great confequence to you to know what
charafter is drawn of you by your enemy, elpecially if
you find feveral agree in the fame. Enemies will help
you, more than friends, in difcovering your faults ; for
they will aggravate what your friends will leflen.

Attend carefully to the general (train of your thoughts.
Obferve what fubjedts rife ofteneft, and abide longefl
in your mind, and what you dw^ell upon with the
greateft delight. You will by that find out what paf-
fion, or appetite, has the afcendant, and ought to be
fubdued. It is from the fulnefs of the heart that the
mouth fpeaks. And from a man's eager manner of
talking on certain favourite fubjedts, every one, who
fpends an hour in his company, finds out his prevailing
paflion, while he himfelf perhaps is, all his life,
wholly ignorant of it. Laftly, whoever means in ear-
ned to come at the true knowledge of his own weak-
nefles, let him lilten, with the molt facred attention, to
every motion of conlcience. There is more meaning
in her fofteft whifpcr, than in the loudeft applaufe cf
ih^ unthinking multitude, Ano-

Off Hue.) HUMAN NATURE. 301

Another dire^ion of the utmofl confequence to our*
fetting about the due regulation of our paflions, and in-
deed to our behaving in general in a manner fuitable to
the true dignity of our nature, is, That we reverence
ourfelves.

TheefTecl, which ajufland habitual fenfe of the gran-
deur and importance of our nature, and the high eleva-'
tion we are formed capable of, would have upon us, is, To
infpire us with lentiments worthy of ourfelves, and fuit-
able to the gracious defigns of the Author of our being.
This is very confiftent with that humihty which be-
comes us fo well in our prefent condition. Humility is
commendable : Bafenefs odious. Did men habitually
conlider themfelves as formed for immortality, they
ti''ould not fo generaily fet their whole hearts upon the
prefent life. Did they conftantly keep in mind their
heavenly Original, and the end of their creation, they
could not thus fink their very fouls into earth. Did
they often reflect upon the worth of immortal minds,
they would not think of fatisfying them with the grofa
and fordid objects of fenfe. Did they confider them-
felves as intended for companions of angels and arch-
angels, they would not, by indulging carnal appetite,
debafe themfelves to the level of the brutes. Did they
duly reverence themfelves as beings formed for the con-
templation and fruition of infinite Perfection, they would
think it beneath them to place their happinefs in the
enjoyment of any thing created.

One general rule carefully attended to, and the
judgment of our own confciences according to it faith-
fully foil )wed, would make the whole condudt of the
paflions and appetites clear, and would prevent our fall-
ing into any error in indulging or fupprefling them.
The rule is, To coniider what good purpofe is to be
gained by the exertion of every adtive power of the
mind; and to take care, that in the conduct of every paf-
fion and appetite, we have that end fingly, and nothing
elfe in view.

I will therefore proceed to (hew, in a particular man-
ner, how this rule is to be applied in the regulation of

thoi€

$oa THE DIGNITY OF (Book IIL

thofe of our paffions and appetites, which have impor-
tunt eifecls upon our moral charaders.

That motion of the mind, which we call Love, or
Defire, tends naturally to draw and engage us to v.'hat-
ever is either in its own nature truly amiable and ex-
cellent, or v/hich our prefent ftate renders it neceffary
that (he fhould be engaged to. There is no danger of
our loving God, or virtue, or defiling our own real
bappinefs too much. For thefe are proper and worthy
objects of the bed affeclions of every rational being
throughout the whole of its exiftence. The inclina-
tion we find in ourfelves toward fuch objects, is the pure
efl'ecl of our having clear and rational apprehenfions of
their real, internal excellence; not of any fadlitious or
arbitrary tafte implanted in our minds, or any arbitrary
iltnefs in fuch objecls to gain our affeftions. No ra-
tional unprejudiced mind in the univerfe ever had, or
can have, jufi: apprehenfions of the Divine perfections,
and of the excellence of virtue, that has not admired
and loved them. And the clearer the apprehenfions,
the fironger mud be the affedlion.

To mix and confound together all the motions of the
mind, and to range them all indifcriminately under one
head, is reducing the whole philofophy of Human Na-
ture to a mere jumble. Hunger or third, for example,
are no more to be confidered under the head of felf-
love, than anatomy under that of aftronomy. The pure
difmtereded love of virtue is no more to be called a
fadlitious or arbitrary inclination, as the mutual defires
of the fexes undoubtedly is, than gravitation is to be
called folidity or cxtcnfion. The bodily appetites, im-
properly fo called, are plainly fi\6litious and temporary:
lor we can conceive of a living, confcious, rational be-
ing, who has not fo much as an idea of them ; nay, the
time will come, when they will be wholly forgot by at
Jtsiiijome of our own fpecies. But is it poffible to con-
ceive of a living, confcious, rational being, who, if left
to itfelf free and uncorrupted, fiiould be able to avoid
loving virtue, or could be indifferent to goodnefs, as
foon as it became an objecL of its perception ? Again^
the fitnefs between the appetite and the objed is in fon^e
2 cafes

OfVr.-iue.) HUMAN NATURE. 303.

cafes evidently arbitrarv. Different fpecies, therefore,
choofe different forts of fooJ, which, without that arbi-
tary fitnefs, would be alike grateful or difagreeable to
all tafles ; i'o that grafs and hay would be as acceptable
to the lioQ and the vulture, as to the horfe and the ox;
and the flefh as agreeable to the horfe and the ox, as to
the lion and vulture. On the contrary, in other cafes,
this titnefs is by no means arbitrary or factitious, but
unalterable and neceffary. A mind, to which appa-
rent truth was no obje^l; ; an underftanding, which law
no beauty or delirablenefs in undoubted virtue and rec-
titude, muff be perverted from its natural flate, and de-
bauched out of itfeif.

Our love to earthly objeds may eafily be carried to
excefs. For it is evident, that a very moderate attach-
ment is fuflicient, where the connedion is intended to
hold only for the prefent fliort life. As on the other
hand, thofe objects which are intended to be the final
happinefs of our being, ought to be purfued with the
utmoft ardency of affeclion. To purfue, with an un-
bounded deilre, an objedl, whofe natuie and perfedlions
are bounded within very narrow limits, is a grofs ab-
furdity ; as to be cold and indifferent to that which is
of inellimable worth, is contrary to found reafon. But
to obferve the general conducl of mankind, one would
think they confidered God and virtue, and eternal hap-
pinefs, as objedls of little or no confequence ; and good
eating and drinking, pleafure and wealth, as alone worth
the attention of reafonabie beings. One would imagine
they believed that the latter were to be the everlatling
enjoyment of the rational mind, and the former the
tranfitory amufement of a few years at mod. What do
mankind purfue with the greateft eagernefs? What are
their hearts moft fet upon ? What does their converfa-
tion nioff run upon ? What is their laft thought at
night, and their firft in the morning ? and what em-
ploys their minds throtsgh the whole day? I am afraid
the objeds, which engage their fupreme attention, are of
no higher a nature than how to get money ; to raife
themfelves, as they very improperly call it, in the
"ivorld ; to concert a party cf pkafurej or fonie other

fcheme

^•4 THE DIGNITY OF (Book IIL

fcheme of as little confequence. Now, if the prefent
were to be the final flare, this turn of mind might be'
proper enough. But that a being formed for immor-
taiiry (hould fet his whole afTcdi-ns upon this mortal
lile, IS as if a traveller, going to a diltant country, fhould
make abundant provifion for his voyage, and fpend his
whole fortune by the way, leaving nothing for his com-
fortable fettlement when he arrives, where he is to pafs
his days.

Suppofe an unbodied fpirit, of the characfter cf mod
human minds, entered upon the future ftate, left to it-
felf, and neither raifed to politive happinefs, nor con-
demned to pofitive puniQiment ; I afk, what mull be
the condition of fuch a being? What can be more de-
plorable than the fituation of a mind, which has lofl all
the objects of its delight, and can enjoy nothing of what
makes the happinefs of the ilate in which it is placed ?
For, alas, there is no eating and drinking, no (lock-job-
bing or trafficking, no enjoyment of wine and women,
no parliamenteering in the world of fpirits ; and in
this world of fpirits we fhall all find ourfelves before many
years be gone. What then is our v/ifdom ? Not, furely,
to fet our whole afiedlions upon this prefent fleeting
ftate; but to habituate ourfelves to think of the eternal
exiftence hereafter as the principal end of our being,
and what ought therefore to fill up the greateft part of
our attention, and to engage our warmell affedions and
mod eager purfuit.

That any being in the univerfe (hould eter bring it''
felf to hate itfelf, or defire its ow^n mifery, as milery,
is impoffible. Though a reafonaole lelf-love, rightly
directed, is highly commendable, nothing is more caiy
or common, than to err egregioully with refped: to felf-
love. Mod people love themfclves fo very much, and
in a way fo abfurd, that they love nothing elfe, except
what is clofely conneded with themfelves ; and that
they love more for their own fakes than any thing elfe.
That mind muft be vvonoeifully narrow that is wholly
wrapt up in itfelf. But this is too vifibly the character
of mod human minds. The true dandard of reditudc
as to felf-love, is, That every one love himfelf as God
3 may

Cifnrm.) HUMAN NATURE. 305

may be fuppofed to love him ; that i?, as an individual
among many. To the Divine Mind every objecft ap-
pears as it really is. We ought therefore to endeavour
to fee things in the light in which they appear to that
Eye which comprehends the univcrfal fyftcm. If we
thus enlarged our conceptions, we fhould never fuffer
our whole regards to be poffefled by any one finite ob-
jed v/hatever, not even by Telf. Nor fliould we ever
think of preferring ourfelves unjuftly to others, or rai-
ling ourfeives upon their ruin. For that is to aft as if
a man did not conlider himfelf as a part, and a very
/mail part of an immenfe whole, but as the only being
in the univerfe; than which nothing can be more mon-
ilrous. If we loved ourfelves as our Maker loves us, we
fhould not think of being partial to our faults ; but
Ihould view them with the fame eye as we do thofe of
others. It is a great unhappinefs that we cannot root
out of our foolilh hearts this (hameful weak'nefs. Does
it at all alter the real evil of a bad action, that it was I
who did it? Will a lie become a truth in my mouth ?
Is not every man's felt' as much felf, and as dear to him
as I am to my felf ? And is the immutable and eternsl
nature of right and wrong to be changed by every man's
fancy? If I fee injuftice, falfehood, or impiety in ano-
ther in the moil odious light, does not a third perfon
fee thenf in me in the fame manner ? And does not the
all-piercing E3^e of Heaven fee them, alike in all? If I
am Ihocked at the vices of another perfon, have I not
a thoufand times miore reafon to be ftartled at my own ?
Thofe of another can never do me the prejudice which
my own can do me. The plague at CoTiJlantinopIe caa
never affed: me, as if it attacked me in my own perfon.
The love of praife., or deiire of diilinclion, is a paf-
fion as necelTary to a thinking being, as that which
prompts it to preferve its exiftence. But as this ten-
dency, like all the others which enter into the human
make, ought to be fubjecl: to the government of reafon,
it is plain, that no approbation, but that of the wife
and good, is of any real value, or deferves the lead re-
gard. The advantage gained by the exertion of this
liniverfal propenfity, is, that men may be thereby ex-

^ ci1;eci

2c6 THE DIGNITY OF {Book IIL

cited to fuch a courfe of action, as will deferre the ap-
probation of the wife and good. But the love of undi-
ftinguiftiing applaufe v^ill never produce this effed:.
Tor the unthinking multitude generally give their praife
where it is leaft due, and overlook real merit. One
Charles ofSiveden, ot Lewis of France, the common furies
of the world, fhall receive more huzzas from the mad-
ding crowd, than ten j4lfreds, the fathers of their coun-
try. So that the delire of promifcous praife, as it de-
feats the moral defign of the paffion, is altogether im-
proper and mifchievous, inftead of being ufeful. The
rule for the condu<fl of this paffion, is^ To acl fuch a
part as fliall deferve praife; but in- our conduct to have
as little regard as polTible to praife. A good man will
dare to be meanly, or ill thought of in doing well;
but he will not venture to do ill in ordered to be com-
mended*

The paffion, or emotion, which we call anger, ferves
the fame purpofe as the natural weapons with which
the animal creation is furniflied, as teeth, horns, hoofs,
and claws; I mean for our defence againfl attacks and
infults. Cool reafon alone would not have fufficiently
animated us in our owm defence, to fecure us in the
quiet pofleffion of our natural rights, ^ny more than it
would alone have fuggefted to us the due care and nou-
rifliment of our bodies. To fupply, therefore, the defi-
ciences of reafon in our prefent imperfecT; date, paffion
and appetite come iii, and are neceffary to the human
compolition. And it would have been as much to the
purpofe, that the ancient Stoics fhould have direded
their difciples to eradicate hunger and thirft, as anger,
grief, lot^e, and the other natural paffions. It is indeed
too true, that m our prefent imperfedl ftate we are in
much greater danger of yielding too much to our paf-
fions, than of fubduing them too thoroughly; and there-
fore we find all wife tc*achers, and particularly the beft
of teachers, who came from heaven to inftmcl us, la-
bouring to inculcate upon mankind the conqueft of paf-
fion and appetite, without fetting any bounds to the
length they would have the conqueft carried ; as know«
ing, that there is no need to caution men againft an ex-
cels

Of virtue.) HUMAN NATURE. 367

cefs on this fafeft fide. And, with refped to the paf-
fion we are now treating of, if a peifon does not ftiew
himfelf wholly incapable of being moved, if he does not
directly invite injuries and aHauits, by bearing without
all meafure ; if he does but from time to time (hew
that he has in him too much fpirit to fuller himfelf
to be trampled upon ; I am clearly of opinion, that
he cannot exert this paffion too feldom, or too mode-
rately.

If we take the fame rrvethod for coming at the true
ftate of things in this, as in other cafes, viz. endeavour-
ing, as before direcfled, to get that view^ of them which
appears before the all-comprehenfive eye of God, we
fhall then fee how abfurd the exceffive indulgence of
this lawlefs pafdon is. To the Supreme Mind we ap-
pear a fet of infirm, fhort-fighted, helplefs beings, en-
gaged to one another by nature, and the necefiity of
our affairs ; incapable of greatly prejudicing one ano-
ther ; all very nearly upon a footing ; all guilty before
him ; all alike under his government, and all to {land
hereafter before the fame judgment-feat. How ridicu-
lous mull then our fatal quarrels, our important points
of honour, our high indignation, and our mighty re-
fentraents appear before him ? Infinitely more con-
temptible than the contentions between the frogs and
mice do to us in the ludicrous ancient poem afcribed
to Homer.

But this is not all. Let it be confidered alfo how the
impiety of our hatred and refentment, mull appear be-
fore that Eye, which fees all things as they are. That
the Supreme Governor of the world fliould choofe to
vindicate to himfelf the privilege of fearching the hearts,
and of knowing the real characlers of all his creatures,
is no more than might be expeded. Whoever there-
fore prefumes to pronounce upon the charader or fi;ate
of any of his fellow-creatures before God, affumes the
incommunicable privilege of Divinity. Now, every
man who hates his fellow-creature, mufl: firfi; conclude
him to be wicked and hateful in the fight of God, or
he muithate him whomGod loves; which is fuch a piece
of audacious oppofition to the Divine Mind, as hardly

X 2 any

368 THE DIGNITY OF (Book III.

any man will confefs himfelf capable of. Again, for
a private perfon to take upon him to avenge an injury,
(ill any way beiides having recourfe to lawful authority
which is founded in the Divine) what is it lefs than af-
fuiuing the authority of God himfelf, whofe privilege it is
to decide tinally, either immediately, or by thofe whom
he has authorifed for that purpofe ?

Farther, let the effects of this unruly paffion, carried
to its utmoft length, and indulged univerfally, be con-
iidered, that we may judge whether it be mod for the
good of the whole, that vve conquer, or give way to it.
Experience fliews, that every paillDU and appetite in-
dulged, would proceed to greater and greater lengths
without end. Suppofe then every man to lay the reins
upon the neck of his fury, and give himfelf up to be
driven by it without controul into all manner of mad«
nefs and extravagance : The obvious confequence mull
be the deftruclion of the weaker by the Wronger, till the
world became a defert.

Whatever is right for one man to pra6life, is equally
right for all, unlefs circumflances make a difference. If
it be proper that one man indulge anger without a caufe,
no circumflances can make it improper that all do fo.
If it be proper that one man fuffer his paffion to hurry
him on to abufe, or deflroy an innocent perfon, it is pro-
per that all do fo, and that the world be made one vaft
fcene of blood and defolation.

People ought to be very careful in the younger part
of life, not to give way to pafFion : for all habits
flrengthen with years. And he, who in youth in-
dulges an angry and fretful temper, by the time he
comes into years, is likely to be unfufferable by his
peevifhnefs ; which, though not fo flital and terrible
as a furious temper, is more frequently troublefome,
and renders the perfon who gives way to it more tho-
roughly contemptible. The excefEve ftrength of all
our paffions is owing to our neglecl: to curb them in time,
before they become unconquerable.

When therefore you feel paiTion rifing, inflead of
giving it vent in outrageous exprefTions, which will in-
ilame both your own, and that of the perfon you are

angry

&f Virtue.) HUMAN NATURE. 309

angry with, accuftom yourfelf to call reflexion to your
affiftance. Say to yourfelf, vVhat is there, ii^'this affair
of fufficient confequence to provoke me to expofe my-
felf ? Had I not better drop the quarrel, if the offence
were much more atrocious, than be guilty of folly ? If
I have loft money, or honour, bv this injurious pcrfon,
mull 1 lofe by him my wits too: How would a Socrates,
or a Pbocia?i, have behaved o;i fuch an occalion ? How
did a greater than either behave on an occafion of in-
comparably greater provocation, v/hllc he had it in his
power to have llruck his enemies dead with a word ?
True greatnefs appears in retraining, not giving a loofe
to paffion.

Make a refolution for one day not to be put out of
temper upon any account. If you can keep it one day,
you may two ; and fo on. To keep you in mind of
your refolution, you may wear a ring upon a particular
finger, or ufe any other fuch contrivance. You may ac-
cuftom yourfelf never to fay any thing peevifli, v/ithout
thinking it over as long as you could count iix delibe-
rately. After you have habituated yourfelf for fome
time to this pra6lice, you will find it as unnatural to
blunder out rafli fpeeches, as you do now to deliberate
before you fpeak.

Envy and rnalice are rather comiptions of natural
paflions, than the natural growth of the human heart.
For the very leaft degree of, them is wicked and unna-
tural as well as the greateft. Emulation, out of which
arifes envy, is one of the noblell exertions of a rational
mind. To afpire to equal whatever is sruly great in a
fellow-creature, what can fliew more confpicuoufly true
greatnefs of mind? What worthy mind was ever with-
out this difpofition ? But to look with an evil eye upon,
or to hate that excellence in another, which we cannot,
or will not emulate, is the very difpofition of an evil
fpirit : for it is hating a perfon for the very thing
which ought to ekcite love and admiration.

Some of the other exceffts Vv'e are apt to run into in
indulging our pafiions have to plead for themlelves,
that the exertion of thofe paflions is attended with a
fenfible pleafare. But anger, hatred, malice, envy,, re-

X 2 venge^

510 THE DIGNITY OF (Book III.

venge, and all the irafcible paffions, the more ftrongly
they operate, the greater torment they produce. And
it muft be an extraordinary degree ot" virulence m a
mind, that makes it choofe to torture itfeif for the fake
of exerting its fpite againit another. Which fpite alio,
through the goodneis of an over-ruling Providence, in-
Itead of hurting the peribn attacked, moft commonly re-
coils in vengeance upon him who has indulged in him-
felf fo devilifh a temper.

The natural inclination we have to fympathjfe with
our fellow-creatures, to make their cafe our own, and
to fuffer a fenhble pain when we think of their mifery
or misfortune, was placed in us to draw us more effec-
tually, than reafon alone would, to endeavour to re-
lieve them. It is therefore evident, that this motion of
the mind ought to be encouraged and ftrengthened in
us, becaufe we cannot be too much attached to our fel-
lovv-creatures, at the fame time that we ought to adt
chiefly upon rational motives in endeavouring to relieve
the diftrefles of our brethren of mankind.

Fear is a natural pillion of the mind, and ought no
more to be eradicated than any of the others. A rea-
fonable caution againft, and defire of avoiding what-
ever would prove in any degree hurtful, is the prudent
motion of every rational created mind. The condudl
of this paffion confifts in direding our fear, or caution,
to proper objeds. To fear poverty, or pain, or death,
more than guilt; to dread the mifery of an hour, or of
u life, more than future puniQiment for ages, is fearing
a leifer evil more than a greater, choofing an extreme
degree of mifery for the fake of avoiding an inconfider-
able one.

Though a daftardly fpirit is, generally fpeaking, a
proof of bafenefs of mind, it does not therefore follow,
that to dare to attempt any thing, however unreafon-
able or unjuft, is true fortitude, A bully, a drunkard,
or a lunatic, will attack what a wife man will avoid en-
countering with. For the natural or adventitious viva-
city of temper in fuch perfons, which is owing to bo-
dily conftitution, or intoxication by liquor, or to a pre-
ternatural flow of fpirits hurrying them on, and reafon

OfViriue.) HUMAN NATURE. 311

being in them very weak, or altogether infufficient for
reftraining their impetuofity, it is no wonder if they run
into the moft extravagant and dangerous adventures,
nor if they fometimes carry all before them. For the
very notion that a perfon, or body of men, are refoliite
to a defperate degree, renders them much more formid-
able to people who have not, or perhaps cannot, work
themfelves up to the fame pitch. True courage is cool
and deliberate, founded in a ftrong attachment to ju-
ilice, truth, love of one's country, and of true glory ;
and is regulated and reftrained by wifdom and good-
nefs. True fortitude appears infinitely more glorious
in the faithful martyr, wiio, unfubdued by want and
imprifonment, goes on v/;thout fear, but without pride,
friendlefs and alone, and in the midft of the infulting
crowd gives up his body to the devouring flames in ho-
nour of God and his truth, than in the bluftering com-
mander at the head of his thoufands, who marches to
battle, and, in confidence of the might of his army, al-
ready affures himfelf of victory ; and yet the latter is
immortalized by the venal ftrain of flattery, while the
former is paifed over in filence.

The lofs of fome good which we have either enjoyed
or had reafonable hopes of attaining, or the arrival of
fome politive evil, is a reafonable fubjedl of reafonable
grief; and the concern of mind ought to be propor-
tioned to the greatnefs of the lofs, or the feverity of the
calamity which is come upon us. As for the allTidions
of this prefent life, fuch as the lofs of ri.che§, of health,
of the favour of the great, of the good opinion of our
fellow-creatures, of friends or relations^ by removal to
diflant places, or by death ; thefe, and the like, being
ait temporary, we Ihew our wifdom mol^ by bearing
them with patience, or even moft of them with indif-
ference, in conhderation of the profpecT; we have, if we
be virtuous, of having all fuch lolfes made up to us
hereafter ; of being hereafter polTefled of the true and
unfading riches •, of having the integrity of our charac-
ters cleared before men and angels; of being reftored
to our valuable friends and relations, and united to
ihem in a better and happier flate, where they and

X 4 we

3.12 THE DIGNITY OF (Bdok IIL

we fliall be fitter for true and exalted friendfliip, and
■where we fliall no more fear a cruel feparation.

There is but one juft fubjed: of great or lading grief
that 1 know of; it is the confideration of our guilt be-
fore God. That we ourfelves, or others, fliould ever
have offended the kindeft and bell of beings, whom we
were, by all the ties of Nature and Reafon, obliged to
love, to obey, and to adore ; this is a grief that will lie
heavy upon every confiderate mind : And till that hap-
py day comes, when all tears are to be wiped away,
and all griefs buried in oblivion, the thought of our.
own guilt, and that of our unhappy unthinking fellow-
creatures, ought not for any long time to be out of our
vicv/. Nor is there any degree of concern (inferior to
what might difqualify us for the performance of the du-
ties of life) too great for the occafion. Nor can any
thing be imagined more abfurd, than for a reafoning
being to exprefs more uneafinefs about a trifling lofs or
affliction, which, like all temporal dilireffes, will, after
a few years be to us, as if they had never been ; at the
fame time thqt the confideration of thofe offences againlt
theMajefty of Heaven, which may have fatal efteds upon
their final ftate, raifes no uneafinefs in their minds.
That a thinking creature (or rather a creature capable
of thought) fliould fret for the lots of a m^ortal friend or
relation, whom he always knew to be be mortal, and be
under no concern for his having alienated from himfelf,
by his wickednefs, the favour of the moft powerful, the
mod faithful, and the kindeff Friend. That a rational
creature fliould bitterly lament the loil patronage of a
prince, or peer, whofe favour he knevv' to be uncertain
and precarious, and give himfelf no trouble about his
having forfeited the protection of Him, upon whom he
depends for every moment's exiftence, and every degree
of happinefs he can enjoy in the prefent life, and thro'
all eternity ! Surely fuch grief is indulged with great
impropriety?

While we live in the body, it is plainly neceffary,
that we beftow a reafonable attention upon the body,
for providing whatever may be ufeful for its heahh and
fuppo;t. To thir;k of eradicating, or defiroying the

appetites^

pf Virtue.) HUMAN NATURE. . 313

appetites, would be making fure of the deflruclion of
tiie body. Tiie point we ought to have in view is,
therefore, to conduct and regulate them fo, as beil to
anfwer the "\yife ends, for which they were planted ia
our nature.

That every living creature Ihould have in its make a
ilrong defire to preferve life, was neceflary. But in
rational minds all natural initinds are to be under the
controul of reaibn ; the laperior faculty to govern the
inferior. It is evident, that there may be many cafes,
in which rectitude and piopriety may require us to get
over the inllinclive love of Jife, as well as to conquer
the influence of the other natural paffions. Whoever
loves life more than virtue, religion, or his country, is
guilty of a grofs abfurdity in preferring that, which is
of lefs confequence, to that which is of greater. We
are always to endeavour, as before obferved, to view
things in the light, they may be fuppofed to appear into
the All-comprehenfive Mind. But I cannot bring my-
felf to believe, that my life appears to the Supreme Mind
qf fach importance, that it ought to be preferved to the
prejudice of facred and eternal truth ; that it is better,
the people Ihould perilli for one man, than one man for
the people.

If the heroes and fages among the Heathens, who
had no fuch fure profpedl of a future exiftence as we
have, or may have; it they, whofe views of a life to
come, were rather Ilrong deiires, than well eftabliflied
hopes ; if they fhewed fuch a contempt of the prefent
life, as to give it up with joy and triumph for the fer-
vice of their country, and for the fake of truth ; of
which hiiiory furnlQies inftances almoft innumerable ;
it were to be expeded, that we Ihould, in the contempt
of life, greatly exceed them ; which, to our fliame, is
far from being the cafe.

A competency of the good thingsoflife being neceflary
for the fupport of life, it is evident, that a reafonable
degree of care, induftry, and frugality, is altogether pro-
per ; of which I have treated pretty copioufly in the
iwik. part of this work. Whenever this care for the con-
veniences of life proceeds fuch a length, as to produce

a love

314 THE DIGNITY OF (Book III.

a love of riches for their own fake, it is then, that a man
iliews himfelf bewildered and loft to all rational and ju-
dicious views, and enchanted with a mere imaginary
objed: of no real value in itfel£. That a man ihould
bellow his whole labour in heaping up pieces of metal,
or paper, and fhould make his very being wretched, be-
caufe he cannot get together the quantity he aims at^
which he does not need, nor would ufe, if he had them
in his polTeffion ; is much the fame wifdom, S5 if he
fpent his life in filling his magazines with cockle-fliclls,
or pebbles. If it be likewife remembered, that every
paflion indulged, becomes in time an unconquerable
habit, and that a hxed love of fordid riches is altogether
unfuitable to the fpiritual immortal ftate, for which we
were intended, where gold and filver will be of no
value ; if it be conlidered, that a great degree of avarice
is wholly incondent with every generous fentiraent, and
even with common honefty ; and that any conftant pur-
fuit whatever, which engages the whole attention, and
takes it off from thofe fublime views of futurity, and
thofe preparations for immortality, vyhich are abfoluteiy
necelTary toward our being found fit for that final ftate,
is highly criminal ; if thele, and various other confider-
ations be allowed their due weight, it will appear, that
covetoufnefs is a vice altogether unfuitable to the dig-
nity of our nature, and that the fafe fide to err on, with
regard to riches, is, To be too indifferent, rather thau
too anxious about them.

If the fole defign of the appetite of hunger be, To
oblige us mechanically, by means of pain, to take that
due care of fupporting the body by proper nourifhment,
which we could not have been fo agreeably, and effec-
tually brought to, by pure reafon ; it is obvious, that the
view we ought to have in eating, is the fupport of life.
That kind of food, which is fitteft for nouriftiing the
body, and the leaft likely to breed difeafes, is evidently
the beft. And if artificial difties, unnatural mixtures,
and high fauces, be the leaft proper for being afiimi-
iated into chyle and blood, and the moft likely to pro-
duce humours unfriendly to the conftitution ; what is
rommonly called rich feeding is, in truth, flow poilbn.

It

Ofrirtue.) HUMAN NATURE. 31;

It is therefore very ft range, that men fliould have io
little command of themlelves, that, for the fake of the
trifling pleafure of having their palates tickled 'vith a
favoury tafte, they fhouid venture the fhortening of their
days. Kt the fame time, that the enormous expcnce
of a rich table might be fpared, and the fame, or rather
indeed a much higher pleafure, in eating, might be en-
joyed, if people would but give themfelves time andex-
ercife to acquire a hearty appetite. But I really believe
that is what fome have never experienced, and confe-
qu-mtly have no coix^cption of.

The vices we are in danger of running into, by which
our table may become a fnare to us, are, bellowing too
great expence, or too much time at our meals, over-gorg-
ing nature, or hurting our health by a wrong choice of
food. Nothing feems more evident, than that tovvafte
or fquander away the good gifts of Providence, efpeciaily
in fo fordid a manner, as upon the materials of gluttony,
is altogether unjuftifiable. The only rational notion
we can form of the defign of Providence in bellowing
riches upon fome, and linking others in poverty, is.
That men are placed in thofe different circumilances
with a view to the trial and exercife of different vir-
tues. So that riches are to be conlidered as a fteward-
fhip, not to be lavifhed away in pampering our vice?,
and fupporting our vanity, but to be laid out in fuch a
manner as we Ihall hereafter be able to anfwer for, to
Him, who entruiied us with them. And whoever be-
flovvs yearly in gorging and gluttony, what might fuj)-
port a great many families in induitry and frugality,
let him fee to the confequences.

Again, if we be really fpirits, though at prefent em-
bodied ; it feems pretty plain, that the feeding of the
body ought not to engrofs any very great proportion of
our time. If indeed we look upon ourfelves as more
body than fpirit, we ought then to beftow the princi-
pal attention upon the body. But this is what i^w will
care to own in words ; which makes their declaring it
hy their praclice the more abfurd, and inconhllent.

If it be our duty to preferve our health and life for
iifefulnefs in our ilation, it can never be innocent in us

2- to

3i« THE DIGNITY OF (Book II L

to pervert the very means appointed for the fiipport of
the body, to the deftruftion of the body. We are here
upon duty, and are to keep upon our poft, till called off.
And he who trifles with life, and lofes it upon any fri-
volous occafion, muft anfvver for it hereafter to the Au-
thor of Life.

Laftly, if it be certain, that in the future world of
fpirits, to v/hich we are all haftening, there will be no
occafion for this appetite, nor any gratifying of appetites
at all, nothing is more evident, than the abfurdity of
indulging it in fuch an unbounded and licentious man-
ner, as to give it an abfolute aicendant over us, and to
work it into the very mindj fo as it fhall remain, when
the body, for whofe fake it was given, has no farther
occaiion for it. The defign our Maker had in placing
us in this (late of difcipline, was to give us an oppor-
tunity of cultivating in ourfelves other forts of habits
than thofe of gluttony and fenfuality.

Of the many fatal contrivances, which our fpecies,
too fertile in invention, have hit upon for corrupting
themfelves, defacing the bleiTcd Maker's image upon the
mind, and perverting the end of their creation ; none
would appear more unaecountable,if we were not too well
accurtomed to fee inftances of it, than the favage vice
of drunkennefs. That ever it fiiould become a prac-
tice for rational beings to delight in overturning their
reafon ; that ever men fhould voluntarily choofe, by
fvvallowing a magical draught, to brutify themfelves ;
nay, to fink themfelves below the level of the brutes ;
for drunkennefs is peculiar to our fpecies ; this madnefs
niuit appear to other orders of being, wonderfully fliock-
ing. No man can bear the leaft refleclion upon his
underftanding, whatever he will upon his virtue. Yet
men will indulge a practice, by which experience con-
vinces them, they will effedually lofe their underOand-
ing, and become perfed: idiots. Unthinking people are
wont to look with great contempt upon natural fools.
Eut in what light ought they to view a fool of his own
making? What can be conceived more unfuitable to the
Dignity of Human Nature, than the drunkard, with
his eyes Itaring, his tongue ftammering, his lips quiver-
s' ii^€>

OfVhiu.'.) HUMx\N NATURE. y,-}

ing, his hands trembling, his legs tottering, and his
ftomach heaving. Decency Mdll not fuffer me to pro,«
ceed in fo filthy a defcription. The fwine, wallowing
in the mire is not ib loathfome an objecl as the drunk-
ard ; for nature in her meaneft drefs is al\vays nature :
but the drunkard is a monfter, out of nature. The only
rational being upon earth reduced to abfolute incapa-
city of reafon, orfpeech I A being formed for immortality
funk into filth and fenfuality ! A creature endowed
with capacities for being a companion of angels, and
inhabiting the etherial regions, in a condition not fit
to come into a clean room, among his fellow -creatures!
The lord of this world funk below the vileft of the
brute* I

One would think all this was bad enough : but there
is much worfe to be faid againfc this molt abominable
and fatal vice. For there is no other that fo effedually
and fo fuddenly unhinges and overturns all virtues, and
deftroys every thing valuable in the mind, as drunken-
nefs. For it takes off every retiraint, and opens the
mind to every temptation. So that theire is no fuch
expeditious way for a perfon to corrupt and debauch
himfeifj to turn himfelf from a man info a demon, as
by intoxicating himfelf with ftrong liquor. Nor is
there, perhaps, any other habit fo bewitching, and which
becomes fo ibon unconquerable as drunkennefs. The rea-
fon is plain. There is no vice which fo effectually def-
troys reafon. And when the faculties of the mind
are overturned, what means can the unhappy perfon
ufe, or what courfe can another take with him, to fet
him right ? to attempt to reform a confirmed drunkard,
is much the fame as preaching to a madman, or idiot.
Reafon, the helm of the mind, once deftroyed, there is
nothing remaining wherewith to fleer it. It muft then
be left to run adrift.

It is deplorable to think of the miferable pretences
made ufe of to apologize for this beaflly vice. One
exufes himfelf by his being neceffarily obliged to keep
company. But it is notorious that nothing more effec-
tually difqualifies a man for company, than to have his
tongue tied, and his brains ftupified with liquor. Be-

fides J

3t« THE DIGNtTX O'F (Book II?

fides, no man is obliged to do himfelf a mifchief, to do
another no kindnels. Another pretends he is drawn
by his bufinefs or way of life, to taverns and places of
entertainment. But a man muft" never have been drunks
nor ever feen another drunk, to imagine thatftrong liquor
v.illlielp him in driving bargains. On the contrary, every-
body knows, that one is never fo likely to be impol'ed on as
when he is in liquor. Nor is the pretence of drinking
to drive away Care, to pafs the time, or to cbeer the
fpirits, more worthy of a rational creature. If, by the
force of ftrong liquor, a man's cares may be mechani-
cally banilhed, and his confcience lulled aileep for a
time ; he can only expedl them to break loofe upon
him afterwards with the greater fury. He who artifi-
cially raifes his fpirits by drinking, will find them fink
and Hag in proportion. And then they muft be raifed
again ; and fo on, till at laft he has no fpirits to raife,
For underfianding, and fortune, and virtue, and health,
all fall before this dreadful deftroyer. As for drinking
to pafs the time, inftead of an excufe, it is an aggrava-
tion. It is criminal enough to wafteexpence and healthy
without lavifiiing precious times befides.

Nor is the pretence of being odious among one's
neighbours, and being looked upon as a precife fellow,
lor living temperately, any better than the others„
Alas I we are not hereafter to fiiand or fall by the opi-
nion of our neighbours. Befides, we ourfelves in many
cafes fiiew a negledl of the opinion of mankind ; and do
not crofs our inclinations to gain it. And if in one in-
ftance, why not in another ? We may be fure of the
favourable opinion of the fober part of our acquaintance
by keeping on the right fide ; the approbation of one
of whom is preferable to that of a thoufand drunkards.

Of all kinds of intemperance, the modern times have
produced one of the moft fatal and unheard of, which
like a plague over-runs and lays wafte both town and
country, iwceping the lower part of the people, who in-
dulge in it, by thoufands to the grave. The unhappy
invention I mean, and which feeras by its raifchievous
efieds to claim Satan himfelf for its author, is the drink-
ing of fermented fpiritucus liquors. This is no place

for

OfJ^trttie.) ftUMAN NATURE, 3?^

for fetting forth the deltradive efFecls of that moll
fhocking fpecies of debauchery. That has been the
fubjedl of a parliamentary inquiry. And it is to be
hoped, that the accounts laid before that auguft body,
which were tragical enough to melt a heart of rock,
will be the caufe of producing an effectual remedy for
that ruinous national evil.

The beft human means I know of, for conquering a
habit of drinking, are to avoid temptation, to accuftoai
one's felf by degrees to lelfen the quantity, and lower
the ftrength of the liquor by a more and more copious
dilution with water.

The natural delire of the two fexes was placed in us
for the fupport of the fpecies. It is not therefore to be
eradicated ; but only brought under proper regulations,
fo as the end may the bell bcanfwered. That the union
of one man and one woman for life, was the original
defign, is evident from the near equality between the
numbers of the two fexes. For one man therefore to
break loofe upon the other fex, and appropriate to him-
felf a plurality, is evidently againft the order of nature,
and incontinent with the good of fociety, in which
every individual is to enjoy all his natural rights and
privileges, and all monopolies are unjuft. That the
marriage engagement ought to be facred and indilToluble
but by death, is plain from confidering the various bad
effects of its being precarious, as alienating the affec-
tions of the two parties for one another, and for theii*
common children, and thereby defeating one main end
of their coming together, viz. to be mutual helps and
fupports to one another under the various dillrefles of
life ', encouraging inconftancy and an endlefs deiire of
variety ; and expoiing one of the fexes to the unhappi-
nefs of a flavilh dependence. That all commerce of
the fexes, where a due care is not had for the off-fpring,
is vicious, is evident from confidering, that thereby the
very delign of nature is fruftrated. That invading the
bed of our neighbour is highly injurious, is plain, be-
caufe it is a breach of the molt folemn engagements,
and moft facred vows, without which there could be no
marriage, That all commerce of the fexes, except in

lawful

^2e THE DIGNITY of (BodHir.

lawful marriage, is unjuftifiable, is certain, in that it
tends to the difcouragement of that mofc v/ife and
excellent inilitution. And that it is the indifpeiifabie
duty of every man and woman to enter into that ilate;
excepting in the cafe of unfurmcuntabie confiitutionai
or prudential objedions, is as plain, as that it is the duty
of every man and woman to eat and drink. For it is as
certainly the defign of Providence, that the fpecies be
kept up, as that the life of individuals be preferved by
jiouriihmcnt. And what is the duty of one is the duty
of all, unlefs in the cafe of infuperable obilacles.

The indulgence of this appetite to excefs is as clearly
unjufiifiable as that of any other. The effeds of every
undue fenfual indulgence are finking and debafing the
mind, mifleading it from the fublime views, and noble
purfuits, for which it was created, and habituating it to
difobedience and mifrule; which is diredly contrary to
the intention of a ftate of difcipline. Whoever gives
himfelf up to the uncontrouled dominion of paffion or
appetite, fells himfelf an unredeemable Have to the
moll rigorous, and moft defpicable of tyrants. And it
is only going on farther and farther in fuch bafe indul-
gences,-and at laft, no gratification whatever of the de-
lire will be fufficient. Yet, there is no fliate in life, in.
which abftinence at times, from fenfual gratifications of
every kind, is not indifpenfably neceffary. Every rea-
der's common fenfe will convince him of the truth of
this, and particularly with refpecl to the fubjed we are
now upon. Though marriage is the natural way of
gratifying the mutual defires of the fexes, every body
knows, that a continued indulgence is utterly incompa-
tible with the marriage ftate. Which fliews plainly,
that the due regulation and refliraint of every paflion
and appetite, is the fcheme of nature, and that un-
bounded excefs is contrary to nature. And yet, how
flrange is it to confider the poor and fupcrficial fallacies,
which mankind think fufficient to fatisfy themfelves
■with, rather than give up their favourite vices and fol-
lies ? What can be more contemptible than the com-
mon plea for all exceffive and irregular indugences,
particularly the criminal commerce of the fexes ^ That

W9

OfTirtue.) HUMAN NATURE. 3if

we are formed with natural inclinations, defires, and
powers ', and why fliould we not act according to the
bent of our nature ?

To purftie the ends of nature, according to the order
of nature, is fo far from being criminal, that it is virtue.
But excefs and irregularity are diredly contr-ary to na-
ture's views. This is feen by every man, in every cafe
where pafiion and appetite do not blind him. We
have a natural appetite, for example, to food. Hovs/-
comes it then, that we do not as often over-gorge our
ftomachs with plain bread as wiili dainties ? The one
wou'd be as irregular and vicious as the other. Yet
we iliould fee a ftrange abfurdity in the former, while
we can excufe ourfelves in the latter. If we are formed
with a natural appetite for food, why do we make fuch
a difference in the indulgence of our appetite in deli-
cacies, from plain food ? The trutli is, that excefs of all
kinds is indefenlible, and unnatural. 11 it were natural,
we iliould be as apt to eat too much bread, as too mucli
pafty. It is the deplorable weaknefs of our nature, that
we yield to appetite and pailion, till the}^ bt^ccme too
powerful for us, and lead us captive in fpite of ourfelves.
While we pretend, we only follow nature, u-e are in-
dulging a faife and vitiated tafte. And in no indul-
gence is there more fliameful excefs committed, nor
greater deviations from the intention of nature, than iii
that which is the fubjed of this paragraph. Were the
above apology for excefs of any weight, that is, were
it proper we fhould do every thing we have power or
inclination to, we might by thef.ime plea throw ourfelves;
down a precipice, becaufe v;e have power to do it.
The thief may Heal, becaufe he has a natural defire to
eafe rather than labour ; the drunkard may drink liim-
felf to death, becaufe it is natural to quench third ; the
paffionate man may kill his enemy, becaufe he has a
natural difpolition to repel injuries ; in Oiort, if this
plea be good for any thing, it renders all excelTes, which,
take their firft rife from a natural appetite, innocent.

Such an indulgence in fleep, in leifure or in action,
and in relaxations or amufem.ents, as may be neceifary
for the refreQiment and health cf thcfe frail vehicles

Y \i^

32i THE DIGNITY OF {Book IIL

^'e now inhabit is allowable. And the jufl meafure of •
fuch indulgence is different according to different con-
ftitutions and ways of life. But it is to be feared, that
Ijundreds exceed the bounds of moderation, for one,
\yho reftricts himfelf too much. Let every reader lay
his hand upon his heart, and think what loll time he
>vill have to anfwer for hereafter. The fafp fide is, to
indulge rather too little than too much. A tolerable
conflitution will hold better with eight hours lleep, in
the twenty-four, thaii with more. And as to relaxa-
tions or diverfions, the plea of their neceflity is wholly
groundieis, except for thofe who live a laborious, or
itudious life. What neceflity for thofe, whofe whole
exiftence is one continued courfe of indolence and re-
laxation, for relaxation ? Relaxation from what ? Not
from bulinefs ; for they never do any. The proper
relaxation from idlenefs, would be to do fomewhat.
And there is no mortal, who is one degree above an
idiot, that is not capable of doing forne thing worth
living for.

Whoever can perfuade himfelf, that it was the in-
tention of his Maker, in placing him in this ftate of
difcipline, that he should pafs an exiftence as ufelefs as
that of a flock or a ftone, (fuppofing him innocent of,
all pofitive crimes) muft have ftrange notions of the
pivine Oeconomy, and of his own nature. If that
fort of life be lawful and proper for one, it is fo for all.
And where would then be the bufinefs of life, the im-
provement of ourfelves, the care of our children, the
government of kingdoms, the advancement of the fpe-
cies toward a preparation for a future ftate of happinefs ?
Xet no one pretend, that he cannot find employment,
till he has at leaft performed all that is prefcribed in,
this book. ' ^

I will here throw together a few remarks on fome of
the modern faftiionable amufements.

Gaming is an amufement wholly unworthy of ratio-
nal beings, having neither the pretence of exercifmg
the body, of exerting ingenuity, or of giving any natu-
ral pleafure ; and owing its entertainment wholly to an
unnatural and viated taile : the caiife of infinite lofs of

time

Of Virtue.) HUMAN NATURE. 323

time, of enormous deftrudion of money, of irritating
the paffions, of ftirring up avarice, of innumerable
fneaking tricks and frauds, of encouraging idlenefs, of
difgufting people againfl their proper employments, and
of finking and debafing all that is truly great and valua-
ble in the mind*.

As for the theatrical diyerfions, they are managed in
fuch a manner, that a fober perfon may be afliamed to
be feen at many of them. It is notorious that the bulk
of our Ejigli/h plays are not fit to be feen in print. The
tragedies are, generally fpeaking, a heap of wild flights
and bombaltic rants, and the comedies of fcandalous
impurities ; neither of which can be thought worthy
the attention of a people, who value themfelves either
upon their tafte or their virtue. There may be found,

perhaps,

* Cards being now become fo univerfal, as to be the nuliance of aimed
all companies, it may feera necefTary in oppofing the general prafi'ice of the
polite, to fupport what is above laid againit card-playing by feme authori-
ties, which will, I believe, appear at leaft equal to tliofe of any of the molt
eminent modern defenders of that ftupid and mifchievous amulement.

" Play, wherein perfons of condition, efpeciaily ladies" [in our times all
ages, fexes, and ranks] " ^lu^f fo much of their time, is a plain inliance
** that people cannot be idle 5 they muft be doing fomething," [if it be mil-
chief] " For ho.w elfe could they fit fo many hours toUifig at that which.
" gives generally more 'vexation than delight to people, while they are en-
" gaged in it ? It is certain, gaming leaves no fa/ isfai^ion behind it to tliofe
" who refleft when it is over, and it no way profits either boJj or miiiJ. As
*' to eJJates, if it ftrike fo deep as to concern them, it is then a trade, and not
** a recreation, wherein few thrive ; and at bed, a thriving gamefter has but
** a poor trade on't, who fills his pockets at the jsrice of his reputation."

LocicE on Educat. p. 3,66.
And afterwards, page 368,

*' As to cards and dice, I think the fafeft and beft way is, never to learn
" any play upon ihem, and fo to be incapacitated for thofe dangerous tempta-
*' tions and incroaching ^waflers oi nfcful time.''''

What would this great rnan have fiid, had he lived in our times, when it
is common for people to fpend five or fix houis every night at cards, Sunday
33ot excepted ; which amounts to a fourth or fifth part of the whole time of
life, and comes in all to perhaps ten or a dozen years in a long life ?.

Let us now hear Mr. AdJijon on the fame Jubjeft. SpcCT. No. 93.

" I mult confefs I think it is below reafona'ole creatures to be altogether
*• converfant in fuch diverfions as are merely innocent, and have nothing
*.' elfe to recommend them, but that there is «o hurt in them. Wheiher any
*' kind of gaming has c--uen thus 7nuch ro fay for itfelf, I (ball not determine ;
•* but I think it is very wonderful to fee perfonsof rhe bej} fe>ife,^^:iK\n^ away
<' hours together \njhuffling and dividing a pack of cards, with no other ccn-
" 'verfation, but what is made up of a few game phrafes, and no otlier idens^
" but thofe of ^/^Cit oxredfpots, ranged together in different figures. Would
.V npta manlaugh tphear any one of tliis fpecies.coiTiplaimng//j«//j^f i.yjhort'c'''^

Y 3

,3^4 THE DIGNITY OF (Book IIL

perhaps, in the £w^///Z' language, about twenty or thirty
pieces, efpecially fome of Shake/pear'' s, which, if Sub-
jected to pretty fevere cafligation, and properly repre-
fented, might be faid to make a noble entertainment.
But thefe ferve only as traps to draw in the innocent and
unweary to a delight in the diverfions of the theatre.
And by the fagacity of the managers of the theatres,
v/ho very well know, that the grofs of an audience have
no tafte for what is really excellent in thofe entertain-
ments, and are only to be pleafed with fhew, or
ribaldry ; by their cunning management, I fay, it comes
about, that it is not much fafer for a young and inno-
cent perfon to be prefent at the rcprefentation of a
cbafte and virtuous piece, than of one of the moil pro-
fane. What does it avail, that the piece itfelf Be unex-
ceptionable ; if it is to be interlarded with lewd fongs
or dances, and tagged at the conclulion with a ludicrous
and beaftly farce ? I cannot therefore, in confcience,
give youth any other advice, than generally to avoid
fuch diverfions, as cannot be indulged without the ut-
nloft danger of perverting their taile, and corrupting
their morals.

Asformafquerades, if the intention of them be intrigu-
ing, they anfw er fome end, though a bad one ; if not^
they feem by all accounts to be fuch a piece of wretched
focle;y, as ought to be beneath any but children, or
mad people. That a thoufand people Ihould come to-
gether in ridiculous drelTes only to fqueak to one ano-
ther, / know you, and, Bo you know me ! Pofterity, if
the world fhouid grow a little wifer, will not believe
if, but will conclude, that their grandfathers and
grandmothers were very naught. A multitude affem-
bled together in malks, by which means fliame, the
great, reftraint from vice, is baniChed I What can be
imagined more threatening to the intereils of virtue
.and decency*? I know

* Among various other the immortal honours of our prefent moft excel-
lent Sovereign, George III. may this page hand down to pofterity, that he
has (et his royal authority and example in full oppofition to the vices here
remarked on, viz. Mafquerading, Gaming, and crhninal Gallantry. And
to the indelible difgrace of the prefent age, be it remembered, that, in con-
leoiience of the difconttnt of a fet of dilappointed grandees, the merit of fo
ismiuble a prince has not been elteemed as, from the kliOWa ge»eroiity ci'
)ie people of Jiritain; jniglit Iwve beeii expelled.

^f Virtue.) HUMAN NATURE, 32^

I know of no very material objedion againfl the
entertainments of mulic called concerts, if they be not
purfued to the lofs of too much time or money. Thofe
called oratorios, being a kind of dramas taken from
Scripture, are, I think, exceptionable, as they tend to
degrade thofe awful fubjecls, and to turn into diverlion
what is more proper for devotion.

Promifcuous dancing at public balls, is a diverfion na>
way proper for young people, as it gives an opportu-
nity for the artful and defigning of either fex to Liy
fhares for one another, which fometimes prove fatal.
At the fame time, country-dancing in private, where
the whole company are known to oiie another, where
the parents or other judicious perfons prelide, where de-
cency is kept up, and moderation ufed, muft, I thinkj,
be oAvned to be both an agreeable amufement, and a
"wholefome exercife.

Hunting, the favourite diverfion of the country-gen-
try, is, without doubt, the very bell that can be ufedj
for the prefervation of health, exclufivc of the danger
of broken bones. Bnt, as a gentleman ought in all rea-
fon to be potTelTed of other endowments and accom-
plilhments, befides that of a healthy conllitution, one
would think, a few other employments fhould have
place ; fuch as reading, overlooking their bufinefs, im-
proving their eftate ; ferving their friends, and country,
and preparing themfelves for another world : for furely
that cannot be faid to be the exiftence of a thinking,
focial, immortal creature, which is divided between,
hunting, drinking, and lleeping.

The diftrefs many people feem to be in for fome-
what to pafs the time, might have been prevented by
their ftudying in the earlier part of life to acquire a
little tafte for reading and contemplation. Whoevei*
can find an agreeable companion in a book, a tree, or
a flower, can never be at a lofs how to pafs his leifure
hours, though he fhould not be in the way of the card-
table, the tavern, or the play. And it is well worth
while to acquire a little tafte for mental amufements in
one's early years (the only time of life in which it is
to be acquired) for when all is faid, it is but a mifera-

y 3 , ble

Sa--^ THE DIGNITY OF (Book III.

ble cafe for a man to have in himfelf no entertainment
for hiinfelf ; but to be obliged to be beholden to others
for all his pleafure in life.

Our liiuation in the prefent (late is fuch, that every
thing makes a part cf our difcipline ; and we are in
danger, without proper care, and attention, of deviating
into error in fo feemingly trivial a particular as that of
drefs. Too much time, or too great expence beftowed
on drefs, that is, more than might do the bulinefs de-
cently, becomes criminal. For that is wafting upon an
affair of very little confequence, what is of great value,
and might be much better applied. Levity, or wan-
tonnefs appearing in drefs, is aifo unjultifiable, as tend-
ing to produce bad eti'ecSts on ourfelves and others.

To conclude, the proper condud of the paffions and
appetites confifts briefly, in following nature in the in-
dulgence of them ; in taking care, above all things, not
to fufFer them to get fuch a hold of the mind, as to en-
flave it, that is, to engage fo much of its attention as
may difqualify it for worthier purfuits, make it unhappy
by continually hankering after the gratification of one
low deiire or other, and lead it to place its whole fatis-
fadlion in fuch gratifications. The due condud: of the
paflions and appetites fuppofes reafon to bear rule in the
mind, and the inferior powers to be in fubjedion.
Whoever keeps his mind conftantly in fuch a condition,
is at all times in a capacity for adling a part fuitable to
the Dignity of Human Nature, and performing his duty
to his fellow-creatures, and to his Creator.

SECT. VII.

Of our Obligations 'with Rcfpedi to our Fellow-
creatures.

THE foundation upon which the whole of our duty
to our fellow-creatures muft reft, is benevolence.
And the meafure of our love to the reft of mankind, is,
its being equal to that which we have for ourfelves. The
leafon why it is made our duty to love our neighbours
as ourfelves, is, That being proper, there fliould be fuch
an order of beings, as man, created, it was impoflible
for Divine Wifdom to. propofe the produdion of fuch a

fpecies,

'i^fVtrhie.) HUMAN NATURE. 327

fpecies, without intending them to be united together
as a fociety ; and that mutual love and agreement are
efientially necelTary to the very idea of a fociety, As
it is impoflible to conceive a material fyftem, in which,
repulfiou Ihould univerfally prevail, and attradion have
no place, but every particle of matter fliould repel every
other, fo is it conceivable that a fociety ftiould fublilf^
in which every individual fhould hate every other.

Our felf-love is very wifely made the meafure of our
love to our fellow-creatures, becaufe every individual
ought to confider himfelf as only one among many, and
no way of greater confequence than his neighbour, be-
fore the univerfal Governor, than as he may be more
virtuous than he. And as human penetration does not
reach io far as to judge of inteinai cbarafters, we can-
Dot upon any rational pretence pronounce ourfelves
preferable to othei's, nor confequently ought to love our
fellow-creatures at all lefs than ourfelves. It is true,
that the order of human affairs is fuch, as to direct
every man to apply himfelf to the condudting of his
own concerns, and confulting his own intereft ; becaufe
every man knows belt, and is therefore the fitteft, to
undertake the management of his own concerns, tem-
poral and fpiritual. By which means every man's con-
cerns are likely to be managed to the belt purpofe. But
it does not follow from thence, that any man ought in
Jiis own mind to prefer himfelf to another, or to love
himfelf more than his neighbour.

Whoever loves his neighbour as himfelf, will fhew
liis affedion by confulting his interelt in all things which
may concern either his body, his foul, his fortune, or
reputation : For every man, who rationally loves him-
jelf, will ftudy his own intereft with refped to thefe
four great eoncerns.

To confult our neighbour's interelt, is, to do him no
injury; to prevent, as much as in us lies, any other per-
son from injuring him ; to do him juilice in every re-
fped, and, beyond jultice, to fhew him all the kind-
nefs in our power.

To be negatively good, if we proceed no farther, is
deferving no more praife than a ftock or a ftone. And

y 4 ' thofQ

328 THE DIGNITY OF (Book III,

thofe relfifli and narrow-hearted people, whofe whole
praife is, that they do no harm, are not to be reckoned
upon as members of foclety, but are mere cyphers in
the creation. Such fordid difpofitions as will admit no
thought of any thing but felf. can never be fit far any
place in that more extenhve future fociety, which will
be compofed wholly of beings enobled and perfeded by
virtue and univerfal benevolence : For in that higher
ftate, every individual will be connected with the whole,
and the whole with every individual: fo that there will
be no detached or feparate beings. This (hews the ne-
ceffiry of our becoming habituated to coniider ourfelves
as parts of the whole, and of enlarging our minds by
an extenfive benevolence. This alfo ihews the ftrange
abfurdity of making retirement from fociety, in the ac-
tive time of life, apart of religion; as by that unna-
tural and raonftrous prad:ice one third part of our duty
is wholly cutoff,, and the human mind, which ought
by ail poflible methods to be drawn and engaged to {o-
ciety, is detached and feparated from it, and habitu-
ated to think with horror of the very flate for which it
was formed.

Affection to our neighbour Vv'iil prevent our injuring
him, and incline us to do him the utmoft juflice, firft
as to his fortune or polTefiions. I begin with this, as
that part of our neighbour's concerns, which is of the
the leall confequence ; intending to proceed afterwards
to thofe which touch more nearly. Now the founda-
tion of property is in reafon or reditude ; that is to fay,,
That a perfon may in fuch a manner come to be pof-
feffed of a portion of the good things of life,, that he
may have an exclufive right to it againft all mankind ;
fo that for any other to deprive him of fuch poffelTion
againft his confent, would be iniquitous. As the infi-
nite Author of all things has an unqueftionable title to
all creatures and things in the univerfe, it is evident,
that he may, in the courfe of his providence, give to
any man the pofTeffion of any of the good things of life;
and what He gives cannot without injuftice be, by any
private perfon, forcibly or clandefiinely taken away. At
the fame time, the general confeat of fociety ;^ or the law

of

Of Virtue.) HUMAN NATURE. 52^'

of the country in which a perfon lives, may, for wife
and generally beneficial purpofes, render property other-
wife rightful, rot tenable, and may make all things
common, except where the Divine law has abfolutely
prohibited alienation, as in matrimony. In a country,
where exclufive property is eftablifhcd and fupport^d
by law vr mutual agreement, a right to valuable pofTef-
fions may come fiifl by birth. It is plainly agreeable
toreafon, that a parent provide for his own offspring, pre-
ferably to ftrangers. The natural affection of even the
inferior creatures for their young, leads to this. By the
fame rule, all fucceffions among perfons related by mar-
riage or blood, are equitably and legally eftabliflied ;
and it becomes injuftice to deprive any one of property
fo acquired. The fruits of a perfon's ingenuity, or la-
bour, are alio lawful property. Purchafe is the giving
what one had a right to, for fom.ething v.'hich belonged
to another, and therefore purchafe gives a juft right.
Free gift, from one who has power to give, makes a
juft title. In things which have been claimed by no
one, the firft poffeffion gives a title, as in the cafe of
unhabited countries. To feiie a country by force of
arms, to the prejudice of the original inhabitants, is a
flagrant injufiice. For as the firlt entrance into an un-
. inhabited country, being by the direction of Providence,
gives the firft difcoverers a title to it, it is evident, that
no perion can, without violating the laws of juftice, di-
ilurb the firft poffeffors in their property, or pretend to
a fettleraent in that country, but by agreement with the
firft poffeflbrs.

I do not think it neceffary to my purpofe to deter-
mine, with the utraoft exaclnefs, the boundaries of pro-
perty, or how far one perfon may lawfully encroach uport
another's right. Whoever fincerely loves his neighbour
with the fame meafure of affedlion as himfelf, will be as
tender of his property as he would wifti others to be of his
own; and v^hoever refolves to regulate his conducft ac-
cording to reditude, will be more delicately fearful of
breaking in upon another's right, than of lofing part of
his own ; and with the utmoft reafon : For in violating
his neighbour's right, he becomes guilty before God ^
whereas in lofing his own^ the worft confequeiice is, his

being

330 THE DIGNITY OF (Book III.

being deprived of what is of no great value in itfelf, and
which he muft foori leave behind him.

Whcicever practices tend to the violation of any per-
fon's jiif^ property, they are all contrary to the affedion
we ought to entertain for our neighbour, and to Uriel:
redlituds. Wheihr;{ fuch praftices are openly violent,
or more iiidiredl and concealed, the confequences being
the fanse, the vice is the fame ; unlefs where increafed
or diminilhed by circumtlances of greater or lefs aggra-
vation. Thus, receiving or concealing the property of
another, whether flolen, robbed, or found, if the pro-
prietor is known, or affifting or countenancing another
in fuch pradices, is the fame injury to our neighbour
as dired thefc.

The moft extenfive and ruinous violation of property/
is that which is committed by thofe fcourges and curfes
of this lower world, Tyrants. When one of thofe fu-
ries, the difgrace and horror of the human fpecies,
breaks loofe upon mankind, a whole kingdom is robbed,
a quarter of the world is plundered. And in that day,
"vi^hen all differences of rank will be at an end, dreadful
in that day will be the charge againft thofe who, being
by Divine Providence raifed for the general happinefs
of mankind, have ufed their power only to fpread ex-
tenfive mifery and difirefs among God's creatures.

Whoever is by the Divine Providence raifed to a fla-
tion of power and influence, and takes the advantage of
his power to opprefs his inferiors, fhews himfelf not only
unjull, but cowardly : For true greatnefs of mind fcorns
any unfair advantage. And if it be unjull to appro-
priate to one's felf what belongs to another, how^ever
able he may be to bear the lofs, much more cruel and
bale is it for the rich to avail themfelves of their power
to the diftreffing of their poor tenants or dependents.
What will add but a fmall matter to the already over-
grown wealth and fuperfluous ftate of the powerful
landlord, wrung from the poor induftrious farmer, re-
duces him, and his numerous family, to the extremity
of dillrefs. And that heart muft have little feeling, that
would not fpare a fuperfluous difh, or a needlefs bottle,
ratner than a family of half a dozen fellow-creatures
^Duld want bread, 1 know

^fVirtiif.) HUMAN NATURE. 53f

I know of no oppreffion in this happy country, of
fach great and extenfive bad confequeiice, as thic oc-
cafioncd by the abufe of law : The grievance ot which
is fo much more calamitous, as the very intention of
the law is the rcdrefs of grievances. It is notorious,
that it is in the power of any rafcally pettifogger to keep
a whole town in fear, and to ruin as many as he pleafes
of the poor and indurtrious part of the inhabitants, who
are, without doubt, colledively conftdered, the mofl
valuable part of the people : And the judge upon tho
bench muft fit and fee fuch wicked pradices, without
having it in his power to give any relief to an unhappy
fubjed:, who is ftripped, and his family beggared, to
fatisfy a voracious blood-fucker; and all under pretence
of equity. One lingle regulation would at once put a
flop to this whole complaint, viz. A law, by v/hich in
all cafes of profecution about private concerns, if one
of the parties chofe to fubmit the caufe to arbitration,
the other fhould be obliged to Hand to the award. The
moft judicious and prudent fet of men in the nation, I
mean the merchants, find this the moll amicable, equi-
table, and frugal manner of deciding difputes about
property, and generally ufe it. And it were to be
wifhed that it were univerfal ; which it is to be hoped
the abominable iniquity of the law will at lall bring
about.

The ancient maxim, that the rigour of the law is the
height of injuftice, is undoubtedly true. And whoever
is ready to take all advantages of his neighbour, which
the law, ftrained to its utmoft ftridnefs, will give him,
Ihews himlelf (fo far from loving his neighbour as him-
felf ) to be of a difpolition to plunder his neighbour for
his own advantage in the moft iniquitous n:anner, if he
could but at the fame time keep himfelf fafe ; and that
it is not the love of juftice and of his neighbour, but
fear of punilbment, that reitrains him from the moft
notorious violation of property by theft or robbery.

If by borrowing money, or buying goods upon cre-
dit, knowing one's felf to be in no condition to pay,
while the perfon he deals with believes him fit to be
t<rufted, if by fuch means as thefe one may as much in-
jure

-3^ ^HE DIGNITY OF (Book lit,

jure his neighbour's eftate, as "by open violence or theft,
it is evident that all fuch proceedings are highly unjaft.
Every man has a right to know the truth in all cafes
which concern himfelf : And whoever conceals from
his neighbour a truth, which, if he had knov/n, he
would have aded another part than he did, is the caufe
of all the lofs he may fuffer by fuch tranfaclion. Yet
nothing is more common than for traders to borrow-
large fums a very few days before their becoming in-
folvent. In which, befides the injuOice, the abuie of
friendfliip and. coniidence greatly aggravates the ini-
quity.

It is lamentable to obferve how little regard is too
generally paid to fuch promifes as people think tbem-
felves not legally liable to be compelled to the perform-
ance of. Breaking promifes is violating facred truth.
And withholding from a perfon what one has abfolutely
promifed him, fuppoling it ftill in his power to perform
his promife, is depriving him of what he has a right to
claim : which is in effed; a violation of property. Ef-
pecially in the cafe of a dependence upon a promife
given, by which the expectant is difappointed, and
greatly injured. This is diredl injuftice, falfehood, and
cruelty. Nor does the confideration of an unexpected
expence, which the fulfilling of the promife may occa-
Jion, bring any excufe for violating it. All that was
to have been confidered beforehand, and accounted
upon, before you gave your promife. At the fame time
a generous man will quit his right to what has been
promifed him, when he fmds, that the promifer can-
not, without confiderable detriment, fuUil his engage-
ment.

To withhold a jufl: debt, though the creditor fhould
not have it in his power to recover it by law% is equally
unjull, as in the cafe of its being recoverable. The
intention of the law of bankruptcy is to give unfortu-
nate debtors an opportunity of doing juftice to their cre-
ditors. Therefore he, who takes the advantage of his
being cleared by the ftatute of bankruptcy, and refufes
to make complete payment of his w hole debts, when it
comes afterwards to be in his powei'; is guilty of tho

fame

Vf Virtue.) HUMAN NATURE. 33^

fame fort of injuftice as the thief. And to take advan-
tage of fandiuaries, or privileged places ; or of the
laws in favour of Members of either Houfe of Parlia-
ment, to fcreen one's felf, or others ; or by any other
means to evade, or allift others in evading, the payment
of juft debts, where it is in the debtor's power to make
payment, is the very fame fpecies of iniquity as theft,
with the aggravation of the abufe of law, and the bafe-
nefs of taking an advantage of the wxaker.

Nor is the abfolute- refufal of a juft debt, only in-
juftice ; but even the delay of payment beyond a rea-
fonable time, if at all in one's power to make payment,
is injurious and iniquitous. And all the prejudice fuf-
fered by the creditor, by Jofs of intereft of money, or
by inconveniences in his affairs, though want of w^iat
he has a juft title to, is juftly to be laid to the charge of
the debtor.

All breach of truft, whether through carelefs neglect
or voluntary embezzling of what is committed to one's
care, in the capacity of an executor of the will of the
dead, of an affignee. It e ward, fador, deputy ; all pro-
ceedings of this kind, which arc different from the con-
dud: one would purfue in the management of his own
concerns^ or might in reafon exped another to do for
him, are deviations from rectitude, and the great rule
of loving our neighbour with the fame meafure of af-
fedion as ourfelves.

In commerce and traffic, all advantages taken by dea-
lers, againft one another, beyond what the one, if he
were in the other's place, v/ould think juft and reafon-
able ; are iniquitous. Of this kind are all deceits in
goods, as putting them off for fomewhat better than
they are, whether that be done by concealing their real
faults, or by giving them counterfeit advantages. Over-
rating of commodities ; that is, felling them at fuch a
price, as will yield an exorbitant profit to the feller, to
the prejudice of the buyer, v/hich (liew^s in a very bad
liglit all monopolies, eipecially of fuch articles of com-
merce as are neceffary in trade, or in life. All advan-
tages taken by traders poffeffed of large capitals, to the
iiurt of perfons ia narrower circumftaiiccs. All advan-

2 tages

334 THE DIGNITY OF (Book HI.

tages taken by the knowing, againfl: the ignorant. Ad-
vantages taken by the buyer againft the feller, whether
of his ignorance or neceffity. And thofe moft flagrant
iniquities of falfe weights, meafures, or coins ; with
whatever elfe in general, may be the means of trans-
ferring to one perfon the property of another in any
manner, which he who is the gainer would think an
injuftice and hardPnip, if he were in the cafe of the
lofer ; all fuch arts of commerce are iniquitous and un-
juftifiable.

Reader, if thou art wife, thou wilt flop here, and ex-
amine thy heart, and thy life. If thou haft ever de-
fired, or efFefted, the prejudice of thy neighbour in his
property, whether by means of power or craft, as thou
lovelt thy foul, do not delay one day to repent, and re-
form thy fault, and to make ample reftitution, to the
injured perfon, to his heirs, or if thefe cannot be
found, to the poor. If thou goeft down to the grave
loaded with the fpoils of injuftice, they will fink thy
foul to the bottomlefs pit. For the Judge of the world-
is of infinite purity and juftice ; and will Iliew no mercy
to the impenitent oflfender againft unchangeable and
eternal rectitude.

Men being drawn to make encroachments upon the
property of others, through avarice ; it is evidently the
duty of every man to look into his own heart, and find
out whether the love of riches takes Up too much room
in it. And if he finds, what I doubt moft men will findj,
that he loves riches better than he does his neighbour,
that he has a greater defire to gain wealth than to be
of fervice to his fellow-creatures, it is his undoubted-
duty to conquer the fordid paflion, and ftrengthen the
generous one. To this purpofe it will be his wifdom
to fet himfelf in earneft to deep confideration on the
evil of avarice, and the excellence of juftice ; to earneft:
prayer to heaven for affiftance in the conquefli of this
vicious difpofition; and to avoid extravagance and pro-
fufion, which are often the caufe of the moft rapacious
and infatiable avarice.

Every man has a right to be thought and fpoken of
y.ccording to his reui character. Confequently, who-

ever^

fj virtue.) HUMAN NATURE. 535

^ver, by any means, diredl or indiredl, is the occafion
pf his neighbour's being worfe thought, or fpoken of,
than he deferves, is guihy of injuring his neighbour ;
^nd all injurious treatment of a fellow-creature is con-
trary to reditude, and inconfiftent with the love we
ought to have for our neighbour, which ought to be
equal to that with which one loves himfelf.

The moil atrocious injury againft our neighbour's re-
putation is, falfe witnefs before a judge. The laws of
feveral nations have condemned the guilty of this crime
to fulFer the f^ime punilhmcnt, to which the law expofed
the perfon fworn againft. But I know no puniihment
too fevere for ^ crime of fo black a nature, and which
draws along with it fuch horrid confequences. To take
the eternal God of truth to witnefs to a known falfe-
hood ; to defeat the very intention of an oath, which is
often the only poffible means for the difcovery of truth;
to render all human teftiraony fufpicious ; to ftop the
courfe of juftice, and open a door to all manner of
iniquity and violence ; to blaft the charader of an
innocent perfon in the molt public manner, and in
the manner the moft effectual for ruining it, as being
the moil likely to gain belief to his prejudice ; to vio-
late his property, perhaps to reduce himfelf and his fa-
mily to beggary ; or to be the caufe of palling upon him
a fentence of death for what he never was capable of
committing ; to take a falfe oath againft a perfon before
a court, 1*5 to be guilty of fuch black and complicated
crimes as thefe : And for this our law inflifts a puniih-
ment, which a little money given the conftables makes
ajmoft no punifnment I

To fpread a falfe report againft any perfon, is con-
trary to the ioye we ought to have for our neighbour,
and to juftice, whether it be known to be fuch, or in-
vented for the purpofe by the publifner, or whether it
be a mere furmiie or fufjpicion. To invent a lie, or
propogate a known falfehood, to the prejudice of any
perfoa's charadler, is taking up the office of Satan him-
felf, who is ftyled in Scripture the Accufer. But, that
even inlinuations, and whifpers, or nods and (hrugs, by
which an innocent character may be blafted or ruined,
^re wicked and cruel/ every man's confcience will tell

him.

336 THE DIGNITY OF _ (Book IIL

him, if he will put it to himfelf, how he fhould like to
be {o ufed, or refled: upon the uneafinefs it gave him, if
ever he fufFered in the fame manner.

If by fneering and ridicule, upon an innocent infirmity,
a perfon may be laughed out of the refpedl and efteem,
which every worthy charader deferves, it is evident,
that fuch wantonly mifchievous niirth is highly unjufti-
fiable.

The cruelty of all practices, which tend to leffen the
reputation of an innocent perfon, appears plainly from
the value of reputation ; which is always dear lo great
and worthy minds ; and the lofs of which is in feme
cafes peculiar fatal. The charaders of a clergyman, a
governor of youth, a trader, or a virgin, are more deli-
cate than thofe of other perfons. And whoever is ca-
pable of vv^antonly attacking fuch charadlers, muft be
wholly void of fentiment for his fellow-creatures.

There is a peculiarity in the vice we are now treat-
ing of, which renders this more atrocious, than that of
invading our neighbour's property. It is, that often
the injured perfon is robbed of what is to him of inefti-
mable worth, and the cruel fpoiler not enriched by the
rapine. For the defamer commonly reaps neither pro-
fit, honour, nor pleafure, unlefs the indulgence of ma-
lice can be called a pleafure,— vvhjch if it is, Satan mull
be a very happy being.

The defamer is as much more infamous than the open
railer, as the dark alTaffin is more to be dreaded than the
fair challenger. And the defamer and aflaffin refemble
one another, in that the wounds which both give, prove
often incurable.

Reader, if thou makefl it thy pradice to divert thy-
felf with mifchief, or to drive to build thyfelf an iil-
founded reputation upon the ruins of thy neighbour's,
or think'ft, by undermining him, to get thyielf into the
advantages he now enjoys; remember I have told thee
there will be no triumph hereafter, when thou comell
to be judged for thy idle words. The ill-gotten advan-
tages, thou mayft reap from thy bafe treachery to thy
brother, if thou ihouldft be fuccefsful, which is feldom
the cafe, v/ill bring a curfe along with them, a canker

worm.

nf virtue.) HUMAN NATURE. :537

ivorm, that vvll! deftroy both them and thee. And take
notice, no malicious, envious, or cruel difpofition will
find any arlmitlance into the feats of future biifs. If
:hou think'ii to be hereafter a companion of angels and
Spirits of good men, refolve in time to form thy mind
:o univerfal benevolence. Learn to confider even the
abandoned offender as ftill a human creature, the pro-
iudion of the fame goodnefs which made thyfeif ; as
not yet out of the reach of the Divine Grace, and there-
fore not to be given up as abfolutely irrecoverable, and,
if recoverable, again a fit object for thy love ; for thy
Maker*s love. Do not therefore dare in thy mind to
liate or defplfe, nor in thy converfation to refled:, but
ivith pity and humanity, upon even the real vices of
thy fellow-creatUTe, much lefs to blacken bis unfpotted
reputation. The day will come, when thou fhalt Hand
before the fame judgment feat with him. He is not thy
creature, but God's. Leave him to God. Is a fellow-
creature guilty of a fault ? So art thau. It is no part
of thy duty to inquire into his faults, ^ or to lay them
open to others, unlefs to prevent the mifchief thou:
knoweil he is preparing to do another. If thou art not
fure of a fuperior good to be gained by difcovering thy
neighbour's faults, why fhoaldil thou take upon thee
the character of an informer ? If thy neighbour is really
guilty, why lliouldft thou be ambitious of the office of
an executioner, or delight in lathing offenders ? If thou
haft been io wicked as bafely to Itab the reputation of
thy innocent fellow-creature, I charge thee, as thou
loveft thy foul, that thou endeavour to heal up the
wound thou hall made. Take care, that every fingle
perfon, be the number ever fo great, v^^hofe ear thou
haft abufed, be fet right with refpeft to the characfter
of the innocent. If thofe, whofe minds thou haft poi-
foned, have communicated the venom to others; be
fure to trace the wicked lie, the fpawn of thy own foul
tongue, through ail its doublings, and deftroy it, that it
jnay fpread its deadly influence no farther. Take fliame
to thyfeif, and do juftice to innocence. Thou hadft
better fuffer Ihame now, than hereafter before God, an-
gels, and men.

1^ U

33$ THE DIGNITY OF (Book lit

It is plainly contrary to the benevolent affeclion we
ought to have for our fellow-creature, to put him to any
pain or-dilirefs of body, as by beating, wounding, or
maiming, unlefs in felf-defence, when unjuftly attacked ;
in lawful war; or in cafe of his having deferved cor-
poral correction, and if w^e are authorifed by a juft law
to inilicl, or caufe it to be inflicted upon him.

If it be contrary to the affechion v^^e ought to have
for our neighbour, to put him to bodily pain needlcfsly,
or unjullly, it is much more fo, to deprive him of life,
unlefs he has forfeited it according to lav\^.

This injury is fo much the more atrocious, as it is
irreparable. And it feems to me very much to be
doubted, whether human authority ought in reafon to
be extended to the pardon of the murder of the inno-
cent. Scripture is exprefs, " that he who fheds man's
" blood, by man fball his blood be (lied."

There feems to be in this crime fomevvhat peculiarly
offeniive to Heaven, in that the Divine Providence does
fo often, by mod ftriking an-d wonderful interpolitions,
bring the authors of it to light in a manner different
from what happens in other cafes. For, of the num-
bers, who lofe their lives by violence, it is remarkable,
that there are few inftances of the murderer^s efcaping.
That in fo great and wicked a city as London^ for ex-
ample, there fhouid pot every year be many people
miffing, being made away with fecretly, and the au-
thors of their death never found, is very remarkable.
We find that often the fagacity of dogs, and other ani-
mals, and even inanimate things, have been the occafion
of bringing this foul crime to light. But the moll
common means of the difcovery of bloody deeds has been
confcience, which acling the part of a torturer, has
forced the tongue, through extremity of anguifli, to dif-
clofc the fecret, which no other but itfelf could bring
to light.

It being by pride and paffion, that men are incited to
break loofe upon one another in ads of violence, it is
plain, that the bed method of preventing our falling,
into them is, by fubduing thofe fatal paffions, which
tranfport us beyond the power and ufe of reafon. And

if

Of Virtue.) HUMAN NATURE. 339

if nothidg tends more to inflame every paffion, than the
life of ftroiig liquors, how cautious ought we to be of
indulging the maddening draught, which may drive us
upon extravagances, we could not in our cooler hours
believe ouvfelves capable of? Cruelty, even to the brute
creation, is altogether unjuftiftable, much more to our
fellow-creatures. Nor can any thinking perlbn believe
it poflible, that a mind difpofed to barbarity, or infenli-
ble of the mif-ries of our fellow-beings, can be at all fit
for a future ilate, in which goodnefs is to prevail.

K wife man will dread the beginning of quarrels.
For no one knows where a quarrel, once begun, may
end. None of us knows how much of the evil fpirit is
either in himfelf or in his adverfary. And he, who be-
gins, is in confcience anfwerable for all the confequences.
Nor was there ever a falling out without folly, at leaft on
one lide, if not on both. Were one fure the woril that
was to happen would be the ruffling of his own or his
neighbour's temper, or the difcompofing of their fpirits,
even that cannot be without guilt. And is an empire
of conlequence enough to make any thinking man offend
God, and endanger his or his neighbour's foul ? Trem-
ble, reader, at the thought of being fuddenly fnatched
away, (as nothing is more common than fudden death)
and lent into the world of fpirits, hot from a conteft with
a fellow-creature, and fellow-chriftian.

Hurting our neighbour's health by tempting him to
be guilty of intemperance, is as really contrary to that
afteclion we ought to have for him, as wounding, or
poifoning him. It is no more an alleviation of the guilt
of feducing him into debauchery, that it may not cut
him off in lefs than feveral years, (which is like wife
more than can be certainly affirmed) than it is lef^i
murder to poifon in the Italian manner, than Vv ith a
dofe of arfenic. But to lead a fellow-creature into a
courfe of debauchery is, as above obferved,, poifoning
both foul and body at once.

To grieve, afflict, or terrify a fellow-creature ueed-
lefsly, or unjuftly, is injuring him as to his foul. And
the anguifn of tlie mind being more feverely felt, than
bodily pain, the inPacling the former upon an innocent

% 2 pcrfon

340 THE DIGNITY OF (Book IIL

perfon is a greater a6t of cruelty. It is therefore fhock-
ing to think how one half of mankind fport with the
anguifh of the other. How little they make the cafe of
their fellow-creatures their own, or coniider what they
muft fuffer from their wicked afperfions. mifreprefenta-
tions, and opprellive and injiiiious treatment ; which
bring a pain proportioned to the lenfibility of the fuf-
ferer. And every one knows, that the delicacy of fome
minds renders them as different from others, as the tem-
per of the lamb is meeker than that of the tiger.

But the moil direcl injury againil the fpivitual part
of our fellow-creature is, leading him into vice; whe-
ther that be done by means of foiicitation ; by artfully
impofmg on his judgment ; by powerful compulfion ^
or by prevailing example.

Some tempers are fo impotently ductile, that they can
refufe nothing to repeated foiicitation. Whoever takes;
the advantage of fuch perfons, is guilty of the lovveft
bafenefs. Yet nothing is more common, than for the
debauched part of our fex to iliew their heroifm by a
poor triumph over weak, eaiy, thoughtlefs woman ! no-
thing more frequent, than to hear them boaft of the
luin of that virtue, of which it ought to be their pride
to be the defenders. *' Poor fool 1 fhe loved me, and
" therefore could refufe me nothing." Bafe coward I
Doft thou bcafl: thy conquefl over one, -vrho, by thy own
confeflion, was difabled for refinance, difabled by her
affecliou for thy worthlefs felf ? Does affection deferve
fuch a return ? Is fuperior underftanding, or rathex
deeper craft, to be ufed againft thoughiefs iimplicity ;
and its fliameful fuccefs to be boafled of? Doit thou
pride thyielf, that thou haft had art enough to decoy
the harmlcfs lamb to thy hand, that thou mighteil; llied
its blood ?

To call good evil, and evil good, is in Scripture ilig-
matized with a curfe. And to put out the bodily eyes is
not fo great an injury, as to mifiead, or extinguiib the
imderitanding, and impofe upon the judgment in matters
of right and wrong. V/hoever is guilty of this inhu-
man and diabolical wickednefs, may in reafon er.pect
to have the foul, he has been the ruin of, required here-
after at his hands. 1 am

OfV'vrUr.) HUMAN NATURE. 341

I am very fufpicious, that many perfons in eminent
ftations have very little notion of their being highly
criminal in the light of God, in letting a bad example
before the reft ol" mankind. No perfon, who thmks at
all, can doubt, whether it is judihable to advife, or force
others to be guilty of vice. But if there is a way in-
comparably more effeciual and alluring, by which peo-
ple are more powerfully drawn into wickednefs ; furcly
that is more mifchievous and hurtful, and ought moll
carefully to be avoided.

Of all tyranny, none is fo inhuman, as where men
ufe their power over others, to force them into wicked-
nefs. The bloody perfecutor, who ufes threats and
punifhments, prifons, racks, and fires, to compel the un-
happy furfercr to make fhipwreck of faith, and give up
truth and a good confcience ; the corrupt rainiiler, or
candidate, who bullies theiinhappy dependent into the
perjured vote; tliefe, and fuch like, are in the w^^y to-
ward being qualified for becoming furies and fiends in
the lower regions. For who is fo fit for the place of a
tormentor, to (land among evil fpirits, and plunge the
emerging fouls deeper in bell-flames, than he, who, on
earth, made it his infernal employment, to thruft his
fellow-creatures into thoCe ways, which lead down to
the chambers of deftrudlion ?

Reader, if thou haft ever been the caufe of a fellow-
creature's guilt ; if thou hail, by force or art, betrayed
a wretched foul into vice, and acled the part of an agent
of Satan ; I charge thee on thy foul, put not off thy re-
pentance for an hour. Prevent, if poflible, the final ruin
thy curfed arts tend to bring upon a human creature.
Endeavour to open the eyes, which thou had clofed ;
to enlighten the underfcanding thou haft blinded ; and
to lead again into the right way the feet, thou haft
taught to wander from it. If thou wilt go to deftruc-
tion, why fliouldll thou drag others with thee ? If thy
ambition prompts thee to ruin thy own foul, fpare that
of thy poor fellow-creature, who has no concern with
thy fchemes. Mull thy brother have a place in the in-
fernal regions, to get thee a place at Court? Take back
the damning bribe \ prevent the perjured vote : think

X 3 iiovv

34Z THE DIGNITY OF (Book III.

how thou will bear the eternal howlings of a fpirit, by
thy temptations funk to irrecoverable perdition.

Befides the general duty of benevolence to all, who
partake of the fame common nature, which is indifpen-
fably neceflary in the nature of things toward the very
being of fociety, in the prefent ftate, and for fitting us
for entering into a niore extcnfive fociety hereafter ; be-
fides the general benevolence we owe to all our fellow -
creatures, it is evident, that we owe particular duties to
particular perfons, according to the relations and con-
ne(flions we have with them. This propriety is founded
in the nature of things*, and is felf-evident. It is as plain,
that reverence to fupertors, for example, is proper, as that
all the angles of a plain triangle are equal to two right
ones. It is as evident, that the contempt of one really
fuperior to us, would be wrong, as that it would be
wrong to fiy that twice two are equal to fifty.

The tirft, and mod important of all relative focial
duties, is that which we owe to our country. That M'e
ought to Itudy the intereft of our country, is plain from
confidering, that the love of our families, and even felt-
love, cannot be purfued, or eftabliflied, on any rational
footing, but what will extend to that of our country (for
it is impofiible for all farhilies and individuals to be
happy in a ruined country) and from confidering, that,
if no perfon loved his country, but every individual was
indifierent about its interell, no country could lubfift";
but the world muft quickly come to an end.

The virtue of patriotifm is moft indifpenfable in per-
fons in high ilations, whofe rank gives them an oppor-
tunity of being of important fervice to the public in-
tereft. Thefe ought to conlider themfelves as general
protedlors and fathers, to whofe care the reft of mankind
are by Divine Providence committed; and ought to
tremble at the thought of betraying fo awful a trull.
And the intereft of a country .coniifts briefly in its be-
ing properly fecured againft enemies ; in its being
governed by good laws, duly executed ; in its being fe-
cured in its liberties, civil and religious, the boundaries

of
* See the firft Section of thia third book.

()f Virtue.) HUMAN NATURE. 343.

of which laft cannot be too ample, though the former
may eafily be extended to licentioufnefs, as is at prefent
moll flagrantly tlie cafe in England ; in its being kept
-under fuch a police, and llich regulations, as may tend
to promote health, virtue, public an-d private, and re-al
religion ; in a due encouragement of commerce, agri-
culture, manufactures, learning and arts. Whatever a
nation can be the better for the encouragement of^ or
the worfe if difcouraged, is the province of governors
to be perfect mafters of, and to fee effedual means ufed
for carrying into execution every falutary fcheme.
With refpe(5l to the health of a people, for example,
ihe duty of governors is not only to take all poffible care
to preventthe importation of infedlions from foreign parts,
but that the people have it not in their povv'ef, by the ufe
of unwholefome provilions of any kind, to hurt their con-
Ititutions, to the infeebiing and enervating of the race,
as is moll atrocioufly and extenlivejy the cafe at prefeni:
in England^ by means of too low-priced fpirituous li-
quors. Again, it is unqueftionably the duty of gover-
nors to fee to it, that there be no encouragement given
to idlenefs, or debauchery ; but that, on the contrary,
all vices hurtful to fociety be liable to every kind of
difcouragement. That there be iomething found for
every creature t^y do, who has any meafure of health or
llrength, that all excufe for idlenefs may be removed,
and the crime of doing nothing be fev^rely punifhable.
That lewdnefs and prottiiution be at leafl driven from
appearing in public without flrame or reilraint, to the
corrupting of the youth of a nation. That marriage,
the main fupport of llates, be in the moll effectual man-
ner encouraged, and celibacy, after mature age (one of
the woril offences againll our country) fubjeeled to every
inconvenience and burdf^n. That ail poffible encourage-
ment be given to every perlon who enriches or adorns his
country by any valuable difcovevy, or noble production,
in arts, or fciences, and particularly to thofe, whofe liter-
ary labours tend to the advancement of public and pri-
vate virtue, and religion. Whatever tends to the increaie
of luxury and extravagance, ought to be laid under fe-
Yere rellraints, and heavy taxes ; as in general all taxes

Z 4 ' ought

34-j THE DIGNITY OF (Book lil

ought to fall on the luxury and fuperfluity of life, while
induftry and frugality efcape free.

To underftand thoroughly all thefe particulars, and
to endeavour to promote and improve them^ is the pro-
per calling of perfons of rank and weight in a nation.
And whoever makes no other advantage of a high iia-
tion, than to plunder his country to gratify his avarice,
to raife himfelf and his creatures to afliuence, or to in-
dulge fenfuallty, is unworthy of the honourable rank
he holds; is a treacherous betrayer of his facred trull;
and inftead of honour deferves the contempt of all meii
of virtue and public fpirit. For the true dignity of
high life confifts in a fuperior elevation of mind ; more
extenlive improvements in knowledge ; a greater con-
tempt of v.'hatever is unv/orthy ; a more enlarged bene-
volence to mankind ; a more uncorrupted integrity ;
and a more fublime way of thinking, fpeaking, and ad-
ing, than is to be feen in other men. Whoever is not iu
thefe refpecis fuperior to the reft of mankind, may be
richer, but can with no propriety of fpeech be faid to
be gieater, than others. For it is not the drefs, the fta-
tion, or the fortune, but the mind, that is the man.
Therefore a little mind makes a mean man ; a great
mind a great man.

Though it is chiefly by the great, that the intereft of
a nation is to be confulted and fupported, it is certain,
that every perfon has it in his power to ferve his coun-
try leis or .more. Whoever plants a tree, inclofes a field,
' builds a houle, is the caufe of a child's being brought
into the world, and educated for becoming a valuable
member of fociety ; whoever, in fliort, fills a ufeful place
in life, fervcs his country more than, five hundred of
thofe idle reclufes, and holy drones, with which popifli
countries fwarm. Efpecially, men of abilities, in the
moll private, ftations, are capable of ferving their coun-
try, if not by adion, yet by fuggelling ufeful hints to
thofe, whofe ftations give them an opportunity of action j
and of improving, by their converfation and writings^
the minds and manners of their countrymen.

The true love of our country will fliew itfelf in our
preferring the public to our own private intereft, where-

evei;

QfVlrtiw.) HUMAN NATURl!. 345

%'er tbey come in competition. In a confcientious obe-
dience to the laws, though to our own particular difad-
yantage. . In a proper reverence to our governors, tfoe-
cially the fupreme ; even in cafes v/here we do not fee
enough, (as how fliould perfons in private ftations :) to
be able to explain to ourfelves, or others, the wiidom
of all their meafures.

It is with a thorough concern, I cannot help remarlv--
jng here, that the voy contrary of all this fecms to be
the rule, by which the people of Z/^^/^/zi-^concUicl them-
felves in the prefent age. Is it not notorious^ that the
virtue of public fpirit is become little elfe than a fubjed:
of ridicule ? That venality has poifoned all ranks, from
the bribed voter in a country-borough, upwards to the
candidate for a place in the great aifembly of the na-
tion ? The enormous expences beftovved, and horrible
perjury committed, in carrying elections; with the
numerous controverted elections which are from time to
time the fubjed of examination before the houfe ; and
the variety of regulations found neceffary to be made
for reftraining bribery and corruption (though the moli:
efFedlual regulation, I mean, of voting in all cafes by
ballot, which the wife flates of antiquity found necef-
fary, has not been tried) all this Pnews too flagrantly,
to what a fatal extent this ruinous and deftrudive mif-
chief reaches. Nor is there any hope of an effectual
cure for the evil, while fuch a pernicious maxim in po-
litics as the following is held, I had almcit laid, etta-
blilhed ; That it is lawful to bribe for the good of the
nation, (as they very improperly fpeak) in order to be
on even terms with the enemies of the nation. The
Jacobite, or Tory party (fay our politicians) will gee
themfelves elecfted into parliament by bribery : Why
mutt not the gentlemen of revolution-principles endea-
vour to defeat them by the fame means? To expofe
this fatal doctrine, which is fometimes defended by
very well-meaning men, let it be confidered, firit, that
Jacobitifm, or Toryifm, in the fouthren part of the na-
tion, is in fad little more than another word for the
party who are out, and would be in. There arc few
jr.ea of the Icalt fenfe, and knowledge of the world, on

this

34^ THE DIGNITY OF (Book IIL

this fide the Highlands of Scotland, who do in fober ear-
ned wiih to fee a papift on the Britijl) throne. Slavery,
civil and religious, will hot go down with thofe who
have long enjoyed the fweets of liberty. And if Jaco-
birifm and Toryifm be little more than a bugbear, and
the virtue of a people, the only fure foundation of go-
vernment and national happinefs, is to be corrupted and
ruined by a contention between two fets of men, either
of which might be as likely to purfue the intereft of the
nation as the other, it is plain, that both fides are guilty ;
the pretended Whigs, who are in, and the pretended
Tories, who are out ; it being equally contrary to vir-
tue, and to the laws of the land, to bribe for one fide
as for another. But, fuppofing the cafe to be exactly
as firft put, and that all, who pietend to be difaffeded,
were really lo in their hearts ; and that their inclina-
tion, and their power, to fubvert the conflitution, were
much greater than they are ; it is evident, that to do
a pofitive evil, that an uncertain good may come, is di-
reclly contrary both to reafon and religion. For the
real friends of liberty to oppofe the enemies of our
country, by bribery and corruption, is directly iniquitous
and impious. For, to proceed in that manner is to con-
found the immutable nature of right and wrong, to
throw down the facred barriers, eftabliQied by Divine
authority for guarding the awful laws of virtue from
violation, which are to be held in the utmoll reverence,
and on no account to be broke through,if not only a king-
dom fhould fuffer a revolution ; but if the folar fyltem,
or whole vifible unlverfe, were to go to wreck. For
one a6l of perjury, or other grofs deviation from virtue,
is more oppofite to the Divine Nature, and oeconomy
of the world, than the extinction of a thoufand funs,
with the deftruclion of all their planets. But befides
all this, what can be more abfurd, than to talk of fup-
porting a ftate by vice, the very means which have
proved the ruin of all the ftates that ever have funk ;
and without which no ftate could be brought to ruin ?
Alas, does it become fuch poor fliort-fighted creatures
as we are, to projed fchemes for ourfelves, to violate
the eternal laws of virtue, in order, foriboth, to put it

IP

■ IfVn-tue.) HUMAN NATURE. 347

in the power of Divine Providence to do what it could
not without oar affiftance ? Can any politician think,
that promoting bribery or perjury are hkely to gain us
the Divine Protedion ? or that the kingdom can (laod
independent of the Divine Protedion ? or that it can
ftand without virtue ? Thefe are deplorable expedients.
Like opiates in an acute diftemper, they ^uli things
into peace for a (liort time, while they flowly, but furely,

wear out the ilrength and vitals of the conititution.

O virtue ! O my country I

Is it not alfo notorious, that the bulk of our laws,
through the criminal negligence, or timidity, of thofe,
in A\'hofe hands the executive power is lodged, and
through the licentioufnefs of the people, who Teem to
think it the privilege of /ree-born EngUjhmen to break
their own laws, are, inftead of a necellary reftraint, be-
come a mere bugbear ? Above all things, that law-ma-
kers are fometimes law-breakers, is a fhocking accufa-
tion to be laid againft perfons in eminent ilations.
That the fame perfons in their legiflative capacity
fliould concur to the making of regulations for the fup-
preffion of the deftrudive practices of fmuggling, gam-
ing, unduly influencing eledions, and the like, and in
their private capacity fliould be the promoters of thofe
ruinous vices ; is doing what they can to turn govern-
ment into a fai'ce, and reduce a nation to a Hate of
anarchy.

Is it not monfiirous, that, by means of the raadnefs
and infolence of party, fuch a degree of arrogant and
feditious virulence is worked up in the fpirits of the
people, that the lowed of the mob thinks himfelf wife
enough to take to talk the governors of the Hate, and
affumes the liberty, over his cups, to rail at the legiila-
tors of his country ; by which means, the beil conllitu-
tioned kingdom upon earth feems haftening to a Itate
of confunon ; while the people's reverence for lawful
authority, whereby obedience fubfifts, is deitroyed, the
meafures of government are embarraffed ; and our go-
vernors difcouraged from attempting to alter, or new-
model anything, that maybe amifs ; fince notiiing can
"j^e done without clamour and difturbance, and laws,
*' when

34$ THE DIGNITY OF (Book III.

when enaded, are, through the perverfenefs of the peo-
ple, ot' very little efficacy.

Thefe are not the effedls of the love of our country.
Nor the infamous practice of fmuggling, and other mean
arts, by which the laws forraifing a revenue for defray-
ing the neceffdry expences of government, are evaded.
Yet it is notorious, that the avowed principal of num-.
bers of perfons in trade, is, That all is well got, that is
got by cheating the king, as they abfurdly talk. For
defrauding the public revenue, is in effed: defrauding
the people, who pay it, and making it neceflary for the
government to lay additional taxes^ and to clog and in-
cumber trade and induftry, to make up the deficiencies
occafioned by the depredations of a fet of lawlefs people,
the plague and ruin of fair traders. It is amazing,
that rational creatures can contrive fo effedually to blind
their reafon, and ftupity their confcience, as to bring
themfelves to argue, that though it is confelTtdly unjuili-
fiable and wicked in a fon to difobey his parent, yet
there is no harm in difobeying that authority, which is
higher than the parental, I mean, that of the law of
the land; that, though it is wrong to cheat or lie, there
is no harm in taking a falfe oath at the cullom-houfe,
by which the guilt of perjury is incurred ; the reve-
nue, or more properly the nation, robbed ; and the
fair trader injured.

People may deceive themfelves, as they pleafe ; But
there is hardly any wotfe fpecies of vice, than difobe-,
dience and infolence to fuprerae lawful authority.
Nor will any perfon be fit for a future Itate of peace,
regularity, and perfeft obedience to the univerfal Go-
vernor, (without which there can be no happinefs) who
has in this ftate habituated hi mfelf to lawlefs oppolitiou
and contempt of government.

To raife an oppofition or rebellion in a country againO:
the fupreme authority, except upon moft powerful caufes
find motives, is a crime of as horrid and complicated
a kind, as any to which human wickednefs is capable
of proceeding. For the confequences of a general diftur-
bance in a ftate, are the perpetration of ail kinds of
iniquity. And where fo dreadful a confequence is

forefeeHj^

OfVinuc.) HUMAN NATURE. 34^

forefeen, it is evident, nothing kfs than the prevention
of a total fubverfion of rights and privilege?, civil and
religious, of which the laft is much the mod impor-
tant, is a fufficient plea for difturbing the general peace.

This was confeffedly the cafe at the Revolution in
1688. But thofe men, who delight in mifreprefenting
a government, and making them odious and vile in the
eyes of tlie people, and do all they can to thwart and
embarrals their meafures, merely becaufe themfclvcs
have no ihare in the emoluments of place and power,
are the pelts of fociety.

One of the greateft curfes of our nation, and of li-
berty in general, is that of our unhnppy divilions and
parties in religion and politics. As for the firft, it is a
fubjed; of too fericns and important a nature to be made
a mere badge of fadion, or a bone of contention. The
defign of religion is to improve and dignify our natures,
to corred: our errors in judgment, and to regulate our
lives. And whoever applies it as a tool of flate, as an
artifice for aggrandizing himfelf or his friends, and a
cloke to conceal his fecular views, is guilty of profti-
tuting the moil facred thing in the world to the vilell
ufes. As for political parties, it is notorious, that thofe
who afiiime to themfelves the moft fplendid titles of be-
ing on the patriot fide, or country-intereft, and againft
the court, as their cant is, generally make a clamour
for pretended liberty, and the good of their country,
only to have their mouths Hopped with a place or apen-
lion ; and that, on the other hand, thofe who fl^and up
in defence of all the meafures of thofe in power, with-
out diitinclion, only do fo with a viev/ to get, or to
keep fome emolument. As it is inconceivable that
either one or the other party (liould be conftantly in
the right, or invariably in the wrong, you may con-
clude, that whoever inclines univerfally for or againd
either. fide, without ever altering his opinion, is either
a man of very mean abilities, or has fome indire6l
fcheme in view. The trimmer, who gives his vote
fometimes with one fide, fometimes with the other, ac-
cording to the view he has of the confequcnces, is the
Oiily man of integrity. And I cannot help advifing my

readers

350 THE DIGNITY OF (Book III

readers to look upon all parties, and all who make either
religion or politics a party-affair, in the fame light, and
to keep clear of all fides alike ; making it their bufinefs
to confult the real good of their country, and the reA
welfare of their fouls, without any eye to the fordid,
gains of corruption, or any defire to tight the battles of
either party.

To conclude, our duty to our country com.prehends
all the relative duties ; and we are to facrifice private
intereft, family, and life itfelf to it, when called upon;
and are to obey its laws in all cafes, where they do not
clafh with the only fuperior authority in the univerfe, I
mean the Divine.

Next under the authority of national government is
the parental. The propriety and neceffity of fiibmif-
jion to parents appears from confidering, that it is evi-
dently necelTary, that fome perfon, or perfons, fhould
undertake the care of children in the helplefs time of
life ; and that none are fo proper as the paren^ts. In
confequence of this, it is necelTary that children, before
they come to the ufe of reafon, be governed by autho-
rity, and there is none fo natural as that of parents ; it is
therefore theirpartto return the reciprocal duties of love,
gratitude, reverence, and obedience to thofe who have
taken care of them, when no one elfe would undertake
that office. And it being once made the appointed
courfe and order of things, the law of filial duty is not
to be broke through by the children on account of a
failure in the parents in difcharging their duty ; nor,
contrariwife, are parents to give up the care of their
children, though they fliould turn out untowardly.
Obedience to parents extends to all things that are con-
fiftent with the laws of our country, and of God, both
which authorities are fuperior to that of parents.

The duty of parents to their children is briefly to
take care that proper provifion be made for their bodily
interefl:, by food, clothing, and education ; and more
efpeciaily for that of their minds, by forming them, from
the earlieft years, to virtue and religion.

The duty of fpiritual pafi;ors to their people, is to do

whatever is in their power for the good of the fouk

2 committed

Of virtue.) HUMAN NATURE. 35I

committed to their charge, by preaching, catechififtg,
couDielling, or writing. However improper it may be
thought for a layman to enlarge upon this relative duty,
it cannot be improper to refer to one, from whom di-
rections on this head will come with unexceptionable
authority ; I mean the apoftle Faul in his Epiftles to
Timothy. The duty of people to their pallors, is to (hew
them a great deal more reverence and gratitude than is
commonly done in Ejigland,

The duty of inftructors of youth is briefly to fill the
place of parents in forming thofe configned to their care
by the parents, to ufefulnefs in life, and happinefs here-
after. The duty of young perfons to their governors
and teachers is obedience, and diligence in endeavour-
ing to improve themfelves, while under their care; and
gratitude and love to thofe, by whofe faithful diligence
they had the opportunity of becoming wife and good
men. And the duty of gratitude to parents and teachers
on this account will be binding upon thofe who have
been the objedts of their caie, not only for life, but to
eternity.

The duty of mailers to fervants, is to pay them ac-
cording to engagement ; to treat them as fellow-crea-
tures, though in an inferior ilation ; and to take care,,
that they have opportunities of knowing their duty and
means of happinefs. That of fervants to mafters is
faithfulnefs, diligence, and obedience in ail lawful
cafes.

The duty of huibands to wives, is the tenderell love,
and warmeft deiire of their happinefs in life, and to
eternity. That of wives to huibands, befides reciprocal
love, takes in obedience in all lawful thing?. This
arifes from the conlideration of the priority of creation,
and fuperior dignity of the male fex, to which Nature
has given the greater ftrength of mind and body, and
therefore fitted them for authority. But as, on one
hand, it is not the part of a good wife to conteft tlia
authority of her hulband, fo neither is it of a good huf-
band to ftand up for the privilege of his fex, while he
ihews little of the tendernefs which is due to the
weaker. This is, in (hort, a ftiing nover to be touched ;

for

3-2 THE DIGNITY OF (Book lit

for^it always introduces diicord, and interrupts the ma-
trimonial harmony.

Love is the fulfilling of the whole duty mutually
owing by collateral relations, as brothers, fillers, and
the like. And fuch perfons may eafily know whether
they do their duty to one another, by conlidering how
people behave to thofe they really love.

In friendHiip, of v/hich Ihave treated in the firflboo\%
the duties are niutnal love, fidelity, fecrecy, and a de-
fire of promoting one another's happinefs both fpirituai
and temporal. Virtue is the only foundation of friend-
fiiip. The commerce of the wicked is rather to be
called a combination or confpiracy againll mankind;^
than friendfiiip.

The duty of the rich to the poor, is feeding the hun-
gry, clothing the naked, vifiting the lick, and in general
i'upplying the wants of the neceifitous. Thofe to whom
the Divine Providence has been difcinguiiliingly boun-
tiful, are to confider themfelves as ftewards of the good
gifts of Heaven, which they are not to lavifh away
upon their own extravagant lulls, but to diftributc to
their diftrelTed brethren. Nor ought they to think of
this as an ad: of generofity, or almoll of fupererogation,
as many feem, by their ollentatious way of giving cha-
rity, to do. It is not what they may do, or let alone*
It is not to be carried to what length they pleafe, and
no farther. They are expeded to give all they can
give, and then to think they have done only what they
ought. Since to do lefs, if we will take our Saviour's
own word for it, is a negied: which will exclude from
future blifs. There is indeed great prudence to be ufed,
that a judicious choice of objects may be made, and that
the charity given may not prove a prejudice, inilead of
an advantage. If what is given ferves to fupport in
idlenefs and debauchery, it had mueh better be with-
held. Care is alfo to be taken, that our charity be not
given for fafliion, cflentation, or any other view, but
obedience to God, and benevolence to our fellow-crea-
tures. In as far as any other confideration has influ-
ence, in fo far the real excellence of fuch good works
is IciTcned in the fight of Him, who fearches the heart.
3 The

tjfVuiiu^.) HUMAN NATURE. 353

The duty of the poor, is gratitude to their benefac-
tors; and induftiy, in endeavouring as much as they
can to lighten the burden of their own fupport to thofe
who conrribute to if.

Propriety and rectitude require, that the learned and
wife ufe their endeavours to inftrucl and advife the ig-
norant and unthinking. And in general, rhat every
perfon employ his peculiar talent or advantage for the
moll extenfive ufefulnefs. It is with this view that fuch
remarkable differences are made in the gifts of mind
and fortune, which different perfons fliare. Thefe are
parts of their rclpedive trials; and they will be judged
according to the ufe they have made of them.

Our duty to benefadors is evidently love and grati-
tude. Even to enemies we owe, according to the Chri-
ftian law, of which afterwards, forgivenefs and inter-
ceflion with Heaven for them; which alfowe are obliged
to for all our fellow-creatures.

The reclitude or propriety of thefe feveral obligations
being felf-evident, it would be only wafting time to take
the pains to eftablifti it by arguments.

The infinitely wife Governor of the univerfe has
placed us in this ftate, and engaged us in fuch a va-
riety of coiinetlions with, and relations to one another,
on purpofe to habituate us to a fenfe of duty, and love
of obedience and regularity. The more duties we have
to do in cur prefent ftate of difcipline, the more occa-
fion we have for watchfulnefs and diligence, and a due
exertion of every noble power of the mind. And the
more practice we have of exerting our powers, the
Wronger they muft grow ; and the more we pradife
obedience, the more tradable and obedient we muft na-
turally become ; and to be obedient to the Supreme
Governor of the u'orld, is the very perfedion of every
created nature. Again, the various connedions among
mankind, and the different duties refulting from them,
naturally tend to vv ork in us a fettled and extenfive be-
nevolence for our fellow-beings, and to habituate us to
think and ad with tendernefs, forbettrance, and aftec-
tion toward them. And it is evident, that this fablime
and godlike difpofition cannot be too much cultivated

A a W

3^4 THE DIGNITY OF (Book III.

We can never be in a flate, in which it will not be for
our advantage, and for the advantage of all the other
beings with whom we may be connected, that we be
difpofed to extenfive and unbounded benevolence for
one another. It is obvious, that a happy fociety, in
•which hatred and iil-will (hould univerlklly prevail, is
p.n inconceivable and contradidory idea. Whatever
may be the nature of the ftatcs we may be hereafter de-
ligned for, it is evident we Ihall be the fitter for them,
for having cultivated in our minds an exteniive univerfal
love of all other beings. But if we fuppole, what feeras
agreeable to Scripture views, as well as to reafon, that
thofe who Ihall be found worthy of a future life, are
to be railed to llations, not of indolence and inactivity,
but of extenfive ufefulnefs in the creation, fuch as we
fuppofe to be filled at prefent by angels, I mean, of
guardians and governors over beings of lower ranks, du-
ring their itate of trial and difcipline *, if this be a rea-
fonable fuppofition, it is plain, that the fublime virtue
of benevolence cannot<be carried too far. 'And this fets
forth the Divine Wifdom in placing us in a ftate in
which we have fuch opportunities of being habituated
to a difpofition fo ufeful and necelTary for all order$
of rational beings throughout all periods of their ex-
igence.

It will be the reader's wifdom here carefully to exa-
mine his conduct, that he may know whether he ads
the part of a valuable and ufeful niember of fociety. If
he has wrought into his foul a kind, a generous, and
extenfive benevolence toward all his fellow-creatures,
whether in high or low ftations, whether rich or poor,
whefher foreigners or countrymen, whether of his own
leligion or any other, learned or unlearned, virtuous or
vicious, friends or enemies ; if he finds it recommen-
dation enough to his regard or affedtion, that it is a fel-
low-creature who wants his affiftance, a being produced
by the fame Almighty hand which created himfelf ; if
he earnellly wilhes, and is at all times ready to promote
the good of his fellow-creatures by all means in his
power, by his riches, his advice, his intereft, his la-
bour, at any time, feafonable or unfeafonable, in a way

agreeable

t^fVlrtitr.) HUMAN NATURE^ 355

agreeable to his own particular temper and inclination,
or in a manner that may be lefs fuitable to it; if he
finds himfilf readjwith the open arms of forgivenefs to
receive his enemy, the moment he appears difpofed to
rrpentence and reconciliation; if he finds that it would
be a pleafure to him to do good to thofe who have in-
jured him, though his goodnefs fliould never be known;
if he finds that he is in no part of his private devotions
raoi*e zealous than when he prays frorn his heart to Him
who fearches all hearts, that his enemy may be par-
doned, reformed, and made as happy hereafter as him-
felf ; if he finds that one difappointment or abufe of his
goodnefs-, or ten fuch difcouragements, do not ccol his
ardour for the good of mankind : that he does not im-
mediately fall out of conceit with a pubiic-fpn-ited de-
fign, becaufe of its difficulties or uncertainty of faccefs,
but that he can ftand the raillery of thofe narrow fouls,
who cannot rife to hispitchof difinterefted benevolence;
and that, tho' he goes on refolutely, and without weary-
ing in well-doing, he does not do it from pride or felf-fuf-
ficiencVj but from real well-meant goodnefs of heart
and defign ; if he does not fearch fi3r excufes, but con-
fiders himfelf as obliged to be always endeavouring to
gain fome kind and beneficial end, without regard to
its being more or lefs diredlly in his way, or more or
lefs promifing of fuccefs, if it is the beft he can do at
the time, and if no one elfe will do it better, or en-^
gage in it at all ; and that after all he confiders himi'elf
as an unprofitable fervant, as having doKe fiiill only his
indifpenfable duty ; if the reader finds this to be the
tarn of his mind, he may conclude, that he is not far
from that perfection of benevolence, which the Divine
reditude and law require, and which is neceflary to fit
every human mind for being a member of an univerfal
fociety hereafter. Jf, on the other hand, he finds, that
he is wholly wrapt up m himfelf; that he thmks with
no relifh of the happinefs of any one elfe ; that his ut-
mofi benevolence extends no wider than the circle of
his own family, friends, or party ; that all he wants is
to enrich himfelf and his relations; that he cannot look
with any pcrfonal tendernefs or conlideration upon ^

A a 2, Frenchm({i%

r,6- .THE DIGNITY OF (Book ilL

Frenchman or Spaniard, a Jew or a Papift, or even a
Churchman or Difienter, if he differs from them in pro-
feffion : if, reader, thou findeft this to be the turn of
thy mind ; if, in a word, thou doft not find it to be
thy meat and thy drink to do thy fellow-creature good,,
if thou doll not love thy neighbour with the fame af-
fedion as thyfelf, be afiured thou art not at prefent of
the difpofition of mind, which the Univerfal Governor
would have all his rational creatures brought to ; and
raavcfi: judge v/hat chance thou hafl for His favour,
whofe favour is life and happinefs ; whofe love to all
his creatures tends to draw and unite them to himfelf,
and would have them all love one another, that by uni-
verfal love they may be united into one fociety, under
one infinite Lord and univerfal Father.

SECT. VIII.

Of our Obligations with rejpeci to our Creator.
TTE come now to the third and nobleft part of the

duty of rational beings, which is alio thei?
highert honour, I mean. That which they owe to the
Creator, Preferver, and Governor of themfelves, ' and
the Univerfe. The firft part, or foundation of which
is, The belief of his exiifence.

The abftrad: proof of the exiflence of God requires
nothing to be granted, but only. That fomething now
cxifls ; which conceffion forces the mind to confefs the
neceflitj of fome Firft Caufe, exifting naturally, necef-
fariiy, and independently upon any other; Himfelf the
€aufe of all things; Himfelf the fountain of being, and
plenitude of perfedion.

This proof ]ea,ves no room for cavilling ; but effec-
tually cuts olf the fubtle difputer from every poffible
evafion or fubterfuge. It is not however fo eafy for
thofe who have not been accuftomed to abilrad reafcn-
ing, to fee the conclulive force of it. For the bulk of"
mankind, the fitteft arguments for the being of God are.
taken from the ftupendous works of Nature. And what
objed IS there in the whole compafs of nature, animate
or inanimate, great or fmall, rare or common, which

does

OfVirtiu.) HUMAN NATURE. 357

does not point to the almighty Author of all things?
Not only thofe which Itrike us with artonifliment, and
iill our niinds with their greatncfs ; not only the view^
of a rolling ocean, a blazing fun, or the concave cf
heaven fparkling with its innumerable Harry fires ; but
even the fight of a bovver, a pile of grafs, or a reptile
of the duli, every particle of matter around us ; the
•body, into which his breath has infufed our life; the
ibul, by which we think and Know ; whatever we fix
•our eye or thought upon, holds forth the ever-prefent
Deity. In what ftate or place nnid: we be, to be infen-
iible of Him, by whom our very being is preferved ?
Whither mull we withdraw ourfelves, to be out of the
reach of his Divine communication?, who minutely fills
every point of boundlefs fpace? Is it poffible to oblite-
rate from our minds the thought of him in whom we
live, and move, and have our being?

The firll and fundamental duty of all rational beings
to God, is, as I have faid, To believe his exirtence.
Now, though there is nothing praife- worthy in believ-
ing ihemoft important truth upon iiifiifficient grounds ;
and though, on the contrary, credulity is a weaknefs
unworthy of a being endowed with a capacity of exa-
mining and finding out truth ; yet there may be a great
wickednefs in unbelief: For a perfon may, from ob-
ftinacy and perverfenefs, rejed: important truth, or
through levity, folly, or an attachment to vice, may
avoid the proper and natural means of conviction. So
that the efiedl, which the rational and clear perfuafion
of important truth might have had upon his difpolition
and praclice, may be loft. And it is greatly to be fufped-
ed, that multitudes are guilty of this laft crime, with
refpedt to the awful dodrine of the exigence of God.
If they be alked, whether they believe that there is a
God, they will take it amifs to be fufpecled of the lead
inclination to Atheifm. But it is evident, from their
lives and converfations, that if they believe the exill-
ence of God at all, it is in fuch a manner as is next to
no belief. They think not of the matter. There
may, or may not, be a God for any thing they know
or care.

A- a 3 Bb^t

558 THE DIGNITY OF (Book lii!

But to believe this impo;tu!it doclrine in a manner
becoming a rational creature, is to bear in mind a con-
flant and habitual impreffion of an infinitely perfect, na-
ture, the Author and Fountain of exiftence, the wif^
and righteous Governor of the univerfe, who is ivery
where prefent, beholding all the actions and intentions
cf his creatures, to whom all rational beings are ac-
countable, and upon whofe favour or dilapproba'-ion
their fate to all eternity wholly depends. To think of
the Supreme Being in any other way than this, is not
believing His exiftence in a rational and conHftent
manner.

And did men really admit the rational belief of a
God ; did they imprefs their minds with a fixed and
conftant attention to the a\vful thought of their being
under the continual infpciftion of their judge, we (liould
not fee them proceed in the manner they do. For I
afk, How the bulk of mankind could behave worle than
they do, if they were fure there was no God ? We fee
them ready to catch at every unwarrantable gratifica-
tion of paffion or appetite; to put every fraudulent or
wicked fcheme in execution, from which they are not:
reftrained either by human laws, or by fear of lofing
the efteem and confidence of their fellow-creatures,
with the advantages connedcd with it. What could
ihey do more, if there was no God ? Is there, taking
mankind upon an average, one of an hundred who he-
litates at any vicious thought, word, or adtion, from the
fingle confideration of its being perhaps difpleafing to
God? Is their one of an hundred who habitually regu-
lates his thoughts, words, and adlions, by the ilandard
of the Divine Will, and would rather lofe the favour
and approbation of all the men on earth, and all the
angels of heaven, than his Maker's alone? How feldom
do we meet with an inftance of a perfon, who will not
truckle and temporize, commute and compound with
confcience, or even ftifle its remonftrances to gain the
favour of the great ? Whereas, if men a<Sted upon the
principle of a rational belief cf a God, they would rather
make a point of giving up all human favour, to make
fure of keeping ftridly to their dutyj they would take

ca:G

OfVirtue.) 'HUMAN NATURE. 35f

care always to be on the fafe fide, to be fcritpuloufly
ex.ad, rather than too free, in their lives and coiivcr-
fations ; they would Labour, if poifible, to do more
than the exacTt duty of their ftations; and to avoid even
the lealt appearance of evil ; as they who would make
their court to a prince, do not grudge any extraordinary
fervice, attendance, or expence fur him; are cautious
of io much as feeming to look toward what may be dif-
agreeabie to his humour or inclination, or in the lealt
favouring, or feeming to favour, thofe whom he does
not approve. Did men in any rational and confident
manner believe the exiitence of a God, or think of him
as the Governor and Judge of the world, under whofs
immediate infpection we {land at all moments, we fiiould
fee their conduct corrected and regulated by thai con-
itant aw^e and fear, which becomes dependent, account-
able beings, whofe minds are duly impreffed wirh a
fenfe of their prefent condition and future expectations.
Their belief would be pradical as well as fpeculativc.
It would affed their hearts, as well as iraprefs their un-
deritandings.

How fbme men contrive to fatisfy their own minds
upon the fubjedt of their duty to God, is inconceivable.
One would imagine it impoffible for a being, at all ca-
pable of thought, to bring himfelf to believe, that tho'
he owes his exigence, his body, his foul, his reafoning
faculty, fpeech, and all his powers, corporeal and mentaf,
with whatever he enjoys now, or hopes for hereafter,
to an infinitely perfedl: and amiable Being, who has
made him capable of apprehending his perfedlions, and
his abfolute power over him ; one w^ould imagine it
impoffible, 1 fay, for a being endowed with a reafon-
ing faculty to believe all this, and yet think he owes no
^^, duty at all, no gratitude, love, or fervice, no pofitive
' adoration or praife to his Creator, Governor, and Judge,
Yet is there, even in this enlightened age, and this land
of knowledge, a perfon among an hundred who makes
confcience of regularly and habitually performing, in a
rational and devout manner, the pofitiv^'e duties of me-
ditation upon the Divine perfedtions, in ordtr to raife
his mind to an imitation of them ; of addrelling God

A a 4 by

26o THE DIGNITY OF (Book III.

by prayer for the fupply of all his wants •, or of praifing
him for the bounties received ? On the contrary, is
there not too much reafon to cgnclude, that by far the
greatcft part of mankind have not God in all their
thoughts; or if they have, the thought of him produces
no viiible effed ? They attend the public worlliip in-
deed from a ftjnfe of decency. But it is plain, from
their general levity of behaviour, that their hearts are
not in if. And, as for worihipping God daily in
their houfes, with their families, or by themfelves in
their clofets, they fee no neceffity for it, and conclude,
that whoever lives foberly, and is good-natured, though
he habitually negleds the whole third part of his duty,
is likely to meet with the Divine approbation, and to
be happy at laft.

It is proved above, that the Author of all things muft
be infinite in his elTence, and in ail pollible perFeftions,
as wifdom, power, goodnefs, and red:itude. If fo, it is
evident, not only that he is the proper objtcl of the ad-
miration, love, gratitude, and every other noble affedion,
oFthe mmds of fuch low creatures as mankind, who are
}?robably the meanell of all rational beings ; but that it
is the glory of the higheft archangel in heaven to adore
Infinite Perfection; nay, that the whole of the reverence,
love, and praife of any conceivable number of created
beings, paid by them through all eternity, muft fall in-
finitely fliort of what is juiUy his due : becauie the
whole of the tribute of honour and fervice, which all
created beings can pay, will be finite ; whereas the Di-
vine Perfedions are infinite : Now every finite is infi-
nitely deficient, when compared with what is infinite.

To be more particular ; the confideration of the Di-
vine Immenfity, or Omniprefence, ought to fi:rike every
thinking mind with the mofi; profound awe and vener-
ation, which ought to dwell upon it conftantly and ha-
bitually, of its being at all times furrounded with the
Divinity, which pervades all matter, and is the Spirit
within every fpirit, feeing, or rather intimately feeling,
every motion of every mind in the univerfe. Whoever
has juft and habitual impreffions of the Divine Omni-
prefencej will no more prefurae to do any thing amifs,

OfVirtiu.) HUMAN NATURE. 361

or even to think a bad thought, than a confiderate per-
fon will dare to behave rudely in the royal prelence. A
thinking mind conliders itfelf as at all times, by day and
by night, in public and in private, abroad and at home,
in the immediate and intimate prefence of the great
King of the World, whofe boundlefs palace is the whole
univerfe. It will therefore be continually and habitu-
ally on its guard ; and, as one who appears before an illu-
llrious characler, whole favour he greatly values, will be
above all things fearful of mifbehaving ; fo will the
confiderate mind dread the danger of lofing the appro-
bation of that ever-prefent Judge, upon whom his fate
depends, infinitely more than pain, or poverty, or fhame,
or death, and will cheerfully expofe himfelf to any or
all of theni, rather than ad an unbecoming part before
that Eye, which is not to be deceived. He, who thinks
how vice, or even frailty, muft appear before that Be-
ing, whofe very nature is re6titude in perfection, and
who knows not the leaft fiiadow of error, or deviation;
can he think of voluntarily departing from the eternal
rule of right, or allovx'ing himfelf in any pradice, which
muft oifend Infinite Purity?

The confideration of the eternity, or perpetual exift-
ence hereafter, of the Divinity, together with that of
the neceffary immutability of his nature, fuggeils to the
pious and Vv^ell-difpofed mind, the comfortable profpc(3:,
that after all the changes and revolutions which may
happen to it, to the kingdoms, and empires of this
world, and to the Vvorld itfelf; after all the vifible ob-
jeds, v>'hich now are, have performed their eourfes, and
are vanilhed, or renewed ; after a period of duration
long enough to obliterate from all human memory the
the idea of a fun, and tlars, and earth ; 11 ill he, who is
now^ Governor of the Univerfe, will continue to fill the
Supreme Throne, and to rule with boundlefs and un-
controuled iway over his infinite dominions ; and con-
fequently, that whoever is fo wife as to ilrive above all
things to gain his favour, may depend upon being al-
ways fecure of the enjoyment of the happinefs aihgned
him by the general Judge, and that no change in the
affairs even of the whole univerie, will ever remove him

fiom

^^2 THE DIGNITY OF (Book IIL

o

from that ftation which has been appointed him. For the
Univerfal Governor will raiie no one to happinefs here-
after, but fuch as he finds qualified for it. Nor will the
time ever come, when it will not be in his power to
keep thofe beings happv, which he has once made fo ;
for his dominion is an everlafting dominion, and of his
kingdom there will never be an end. Nor will the
time ever come, when he will change his purpofe or
fcheme of government ; or, like a weak earthly prince,
degrade his favourites, or reverfe his laws, to indulge
uncertain caprice.

This Iheu's the Supreme Being to be a very proper
objed; of the truft of all his creatures. Had I the fa-
vour of all the crowned heads in the world, it is
evident, that in fo Ihort a time as a century hence,
it muft be of no manner of value to me. Dv ath v.'ill,
in all probability, before that (liort period be elapfed,
remove every one of them, and myfelf too, into a ftate,
in which no favour will be of any avail, but that of the
King of Kings, upon whom they muft be as much de .
pendent as I. But to truft to Him who is eternal in his
nature, and unchangeable in his purpofe, and who has
it in his power to make and keep his favourites eternally
happy, is building upon a fure foundation.

Here it is to be remembered, that it is only in a
courfe of obedience that we have any pretenc-e to trutl:
in God. All confidence in him, that is not founded in
well-doing, is vain and prefumptuous, and will in the
end be dilappointed. As the king on the throne has
power to raife any perfon, whom he may judge worthy
of honour, at the fame time that it is vain and prefump-
tuous to think of trufiing to him in any other way, than
fuch as may be likely to gain his favour 5 fo, though
the Supreme King of the Univerfe has power to raife
any of his creatures to inconceivable happinefs, it is not
to be expelled that he will beflow his favour upon any,
but fuch as Ihail be found worthy of it. And his infi-.
nite wifdom will effeftually prevent his being miftaken
in his judgment of charaders; and renders it impoffible
that he fliould bellow his approbation amifs. So that
there is no ground Qf confidence for any, but thofe who

make

q/rirfue.; human naturi. 36'j

make it their fincere and diligent endeavour to gain the
Divine Favour in the way which he has appointed.

It is impoffible to furvev, with a dilcerning eye, the
world which we inhabit, Avithout reading the illuitrious
charaders of power, wifdom, and goodnefs, which the
Divine hand has infcrihed upon it|;, each of which attri-
butes fuggells to us a fet of duties, and therefore dcfciTcs
our particular confideration.

To create, or bring into, exiftence, one particle of
matter, which before was nothing, who can fay what
power is requifite ? The difference between nothing and
■a real exiftence is flriclly and properly infinite. Which
feems to imply an infinite difficulty to be furmounted,
before one particle of matter can be produced. And
no power, inferior to infinie, is equal to an infinite ,
difficulty, Be that as it will, it is unqneftionabie, tha-t
to produce great works, requires proportionable power.
And if the v/orks of nature are not great, there is no
greatnefs conceivable. The calling forth a world into
being, had it been from its creation to remain for ever at
refl, had been an effed worthy of Divine Power. But to
give to a fyftem fo huge and unwieldy, any degree of
motion, much more to give a motion inconceivably fwift
to manes of matter inconceivably bulky ; to accommo-
date velocity to what is the moll unfit for being moved
with velocity ; to whirl a whole earth, a globe of twen-
ty- live thoufand miles round, with all its mountains and
oceans, at the rate of near fixty-thoufand miles an hour ;
to carry on fuch an amazing motion for many thou-
fands of years ; to keep fix fuch bodies in continual
motion, in ditferent planes, and with different veloci-
ties, round a common centre, at the fame time that ten
others are revolving round them, and going along with
them ; What amazing power is requifite to p roducc
fuch effe6ts I

Hov/ do we admire the effefts produced by a combi-
nation of mechanic powers (which alfo a6l by Divine
Power, or Laws of Nature) in railing weights, and over-
coming the vis inertia; of matter ? What fliould we think
©f a machine, conllrufted by human hands, by which
St. Paul's Cliurch, or a little hill, Ihoald be tranfported

half

3^4 THE DIGNITY OF (Book III.

half a mile from its place, with ever fo flow a m.otion ?
But the greatefl: mountain is no more in comparifon
^\'ith the whole earth, than a grain of fand to a moun-
tain. Yet the whole cumbrous mafs of earth has been
whirled round the fun, for thefe five thoufand years
and upwards, with a rapidity frightful to think of, and
for any thing we know, with undiminifhcd force. And
the comet in 1680-81, muft, according to the Newtonian
principles, have moved in its 'perihelion, or neareft ap-
proach to the fun, at the rate of above a million of miles
in an hour; which was a flight near twenty times more
rapid than that of the earth in its annual courfe 1 No\y
the fwifteft fpeed of a horfe, that ever has been known^
was at the rate of one mile in one minute, "which con-
tinued, would give flxty miles in an hour, inftead of
more than a million, the comet's motion. The fwifteft
horfe, at full fpeed, may move twenty foot in the time
that one can pronounce one, or lixty foot, while one
can fay onCj two, three. But to form fome conception
of the motion of the Newtonian comet, let the reader
fuppofe himfelf placed upon fuch an eminence as will
give him a profpecl of fifty miles on each hand ; the
rapidity of that tremendous body in the fwifeft part of
its courfe, was fuch that in the time of pronouncing
one fyllable, or in the twinkling of an eye, it would fly
acrofs that fpace of one hundred miles, while the
fwifteft horfe would have proceeded twenty foot. Yet
thofe enormous bodies are by the parallax they give,
fuppofed to be nearly of the magnitude of our globe of
earth ajid ocean, and fome of them perhaps larger.

Now there is nothing more evident, than that in pro-
portion to the quantity of matter to be moved, and the
velocity with which it is to moved, fuch muft be the
moving force, Let the reader, therefore, if he has any
talent in calculation, try to eftimate the force required
to give fuch a furious rapidity to bodies of fuch ftu-
pendous magnitude ; if he has any imagination, let
him fill it with the fublime idea of Omnipotence ; and
if he has either reafon or religion, let him proftrate his
foul, and adore fuch tremendous and irrefiftible power.

No?:

OfVh'fue.) HUMAN NATURE. 3^5

Nor is lefs command of matter required to produce
the aftonifliing appearances in the minute, than in the
great world ; to carry on the various fecretions, circu-
lations, and tranfmutations in vegetation, and the pro-
duction, growth, and life of animals ; cfpeciallj when
the degree of minutenefs is fuch, as it muft be in an
animalcule, of which millions would only equal the
bulk of a grain of fand. What power is required to
wing the rapid light from its fountain, the fun, to ua in
feven or eight minutes, with fuch a fwittnefs^ that in the
inftant of pronouncing the word light, fixty thoufand
miles are paffed through I

To a being poffeffed of rightful power over us, the
proper duty is evidently fear, or awe ; and the confe-
• quence of that is obedience. If we confider the Su-
preme Being as pofleiled of infinite or boundlefs power
over all his creatures, we muft fee the indifpenfable ne-
ceffity of the moft profound fubroiffion to him, both in
our difpofitions and practice. If we confider him as
our Creator, we muft be convinced that he has an ab-
folute right to us, and to all our fervices. If we think
of him as irrefiftible, rebellion againft him is a degree
of madnefs beyond all computation. For what lafting
and inconceivably dreadful punilhments may not fuch
power inflift upon thofe perverfe and impenitent be-
ings, who became the objeds of his vengeance ? And
what chance can the worms of the earth have to de-
liver themfelves out of the hands of the Almighty?

There is no inconfiftency benveen the fear we owe
to God, and the duty of love. On the contrary, love
ever implies a fear to offend the perfon beloved. As on
one hand, nothing is fo perfeclly amiable as infinite
perfedtion ; fo neither is there any fo proper obje<5l of
fear, as he who is infinitely great and awful. And
there is a wide difference between the flaviih fear,
which a criminal has for his judge, or that which a
miferable fubjed has for a tyrant, and that oF a fon ioiL
an affeclionate father. Of this laft kind is the reverence
with w^hich we ought to think of our Creator. Only
we mull take the utmoft care not to entertain 'any no-
tion

3^(i THE DIGNITY OF (Book 1I?»

tion of God,- as of one capable of any weaknefs refemb-
ling that of earthly parents. For it is certain, that the
judge of the world, vvhofe reditucle andjullice are ab-
^iolutely perfcclanJ inviolable, will not, cannot, be milled,
by fundnefs for his own creatures, to make the obdu-
i-ately wicked happy. For, though he loves his crea-
ture, he loves jullice more, and will not facrifice his
own eternal and immutable attribute for the fake of
any number of worthlefs rebellious beings whatever.

As to the Divine Wifdom appearing in the works of
creation, we are peculiarly, at a lofs to conceive pro-
perly of it. For we come into a world ready finiflicd,
ynd tit to be inhabited ; and therefore have no concep-
tion of the immenfe ftretch of thought, the amazing
ilepth of invention (if we may fo fpeak) that was necef-
fary to plan an univerfe. Let any man imagine the
ilate of things before there was any created being, if
tver fach a time was ; when there was no plan, no
model, or pattern to proceed upon ; when the very idea
of an tiniverfe, as well as the particular plan and execu-
tion of it, was to be drawn, fo to fpeak, out of the Di-
vine Imagination. Let the reader fuppofe himfelf to
have been firll produced, nnd to have had it revealed to
him by his Creator, that an univerfe was to be created.
An univerfe I What idea could he have formed of an
univerfe ? Had he been confulted upon the plan of it,
which part would he have begun at ? Before light ex-
jded, could he have conceived the idea of light ? Before
there „was either fun, liars, or earth, could he have
formed any conception of a fun, ftars, or earfh ? Could
he have contrived light for the eye, or the eye for light?
Could h^ have fuited a world to its inhabitants, or in-
habitants to a world ? Could he have fitted bodies to
minds, or minds to bodies ?

If the reader lliould not clearly enough fee the difn-
cuhy of inventing and planning an univerfe from no-
thing, nor the wondrous torefight and comprehenfive
wifclom, that was necefiary for fitting an almofi: infinite
number of things to one another, in fuch a manner,
that every particular Qiould aniwer its particular end,
autl fill its particular place, at the fame time that it

ihould

i^/Virii^,) HUMAN NATURE. i^-j

fhould contribute to promote various other defia;ns ; if
the depth ot" Wifdom, which has produced all this, does
not (ufficiently appearto the reader, let hirn try to form
a plan of a new world, quite diilerent from all that he
knows of in the prefent univerfe, in which none of our
elements, nor light, nor animal life, nor any of the five
fenfes, nor refpiration, nor vegetation fliall have any
place. And when he has ufed his utmoft efforts, and
put his invention upon the utmoft ilretch, and finds
that he cannot form a fliadow of one lingle idea, of
which the original is not drawn from nature ; then let
liim confefs his own weaknefs, and adore that boundlefs
Wifdom, which has produced, out of i>.s own infinite
fertility of invention, enough to employ, and to confound
the utmoft human fagacity.

Have not the mdft acute penetration, and indefati-
gable induftry of the wife and learned of all ages, been
employed (and how could they more worthily) in
fearching out the wonderful works of the Almighty
Maker of the univerfe? and have tliey yet found out
one fingle article to the bottom? Can all the philofo-
phers of modern tinies, who have added to the obferva-
tions of the ancients, the difcoveries made by their own
induftry and fagacity ; can they give a fatisfying ac-
count of the machinery of the body of a fly, or a worm ?
Can they tell what makes two particles of matter co-
here? Can they tell what the fabftance of a particle of
matter is ? Is the fcicnce of phyfiology, delightful and
noble as it is, and worthy of the ^ixdy of angels, is it
carried any farther than a fet of obfervations, v»'onder-
ful indeed and ftriking, but as to real caufes, and in-
ternal natures, altogether in the dark ? Kow do v/e ad-
mire, and juftjy, the exalted genius of our feemingly
infpired philolbpher, for going a pitch beyond the fa-
gacity of all mankind in difcovering the laws, by which
the vaft machine of the world is governed ? Yet he mo-
deftly owns the caufe of attraclion and gravitation to lie
too deep for his penetration. How do we ftand afto-
jiiflied at the acutenefs of a mind, which could purfue .
calculations to a degree of fubtlety beyond the reach of
'ty far the greateft part of mankind to follow him in,
2 ' evca

$63 THE DIGNITY OF (Book tlh

even after he has (hewn the way ? What then ought we
to think of that Wifdom, which in its meaneft produc-
tions haiHes the deepell penetration of a capacity,
whofe acutenefs baffles the general underftanding of
mankind ?

From the confideration of the wifdom we trace in the
natural world, it is manifefl:^ pad all doubt, that the
moral fyftem (for the fake of which that of nature was
brought into cxiftence) is under the fame conducl, and
will hereafter appear to be a fcherne altogether worthy
of God. For either both, or neither, muft be tlie con-
trivance of Divine Wifdom. Wecannot conceive of God
as partly, or by halves, but wholly, the Creator and Go-
vernor of all beings, natural and moral, Andif f6, wem.ay
be affured, that, as in the fyftem of nature, final caufes are
fitted to produce their effects, and every part of the ma-
chine of the world is properly adjufted to its place and
purpofe ; fo in the moral, every rational being will be
determined to the ftate and place he is found fit for *
the good to happinefs, and the wicked to puniflniient ;
the highly elevated and punned mind to a high and
eminent itation, and the corrupt and fordid to Ihame
and m.ifery ; the foul, which has perfected its facultie?,
and refined its virtues, by imitation of the Divine Per-
tedions, to the converfation of angels and the beatific
vifion of God, and that which has by vice debauched
and funk itfelf below the brutes, to the place of daemons
and fallen fpirits. And all this may probably proceed as
much according to the original confiitution of things, as
a caufe produces it effect in the natural world ; as fire
produces the dillipation of the parrs of combuftible fub-
itances ; as nouriihmcnt tends to the fupport of animal
life ; and as matter tends to decay. So that the only
thing which hinders a wicked embodied mind from
being now in torments, may be, its being ftill embodied,
and not yet let out into the world of fpirits, where a
new and dreadful fcene will of courfe immediately open
upon it, as foon as it comes to be divefted of the earthly
vehicle, which now conceals thofe invifible horrors, and
protedts it from its future tormentors. And in the fame
manner, the virtuous and exalted mind would be now
2 in

Of Virtue.) HUMAN NATURE. 369

in a flate of happinefs, if it were not prevented from
the commerce of bleffed fpirits, and the view of the
invifible world, by the impenetrable veil of liefh which
furrounds it. But this fuppofition does not at all afte(ft
the dodrine of pofitive rewards and punilhments, nor
of feparate places appointed for receiving the good, and
the wicked, after the final judgment.

If we find the mere material fvlteEi of nature to be
wrought by a degree of wifdom, altogether beyond our
comprehenfion, it would be madnefs to fuppofe that we
fliali ever have fagacity enough to baffle the Divine
Scheme in the moral government of the v»'orld ; that
we fliall be able to contrive any way of efcnping from
the punifhment we may deferve. No. His counfel
will Hand ; and he will do ail his pleafure. It will not
be in our power to deceive his penetration, to get out
of his reach, or to defend ourfelves againft his jullice.

To frame fome idea of the Divine Goodnefs in the
creation of the world, it will be necellary to go back in
imagination to the ages which preceded all creation, if
fuch there were, or, however, tothofe, which were prior
to the production of our world. Let us then view the
awful Majefty of heaven furrounded with ineffable
glory, and enthroned in abfolute perfection, beyond
conception bleffed in the confcioufnefs of unbounded
plentitude. What motive could influence him, who
already enjoyed complete perfecTtion and happinefs, to
call unfubftantial nothing into exiftence ? What could
be the views of Infinite Wifdom in fpeaking a world
into being ? No profpedt of any addition to his own
perfection or happinefs : for that which was already in-
finite, what addition could it receive? Could the adora-
ble Creator propofe to be more than infinitely perfect
and happy ? It is evident, his fole view muH have been
to the happinefs of the creatures he v/as to produce.
His own was ever, and ever muil be, unbounded, undi-
miniihed, and unchanged. The addition of happinefs
therefore, which was to be produced, was to be bellowed
upon thofe who were not yet created. Does then Di-
vine Goodnefs extenc to that which has no exiltence ?
Does the univerfal Parent think of what is net ? We,

S b poor^

37. THE DIGNITY Of (Book ilf^

poor, narrow fouls ! think it a mighty flretch of bene-
volence, if we can bring ourfelves to regard with fome
meafure of affection thofe of our fellow-creatures, who
ftand raofi: nearly connected with us ; in loving whom,
we do little more than love ourfelves, or love our friends
and relations for our own fakes. If there be a mind
yet more generous, it may take in its country, or the.
human fpecies. A benevolence dill more extenfive.
may perhaps enla,rge itfelf fo, wide, as to comprehend
within its generous embrace the various orders of being
which form the univerfal fcale ; defcending from the
flaming feraph to the humble reptile. Nor indeed can
any mind lincerely love the Almighty Maker ; and
hate, or defpife any of the works of the fame hand,
which formed itfelf* But the Divine Benevolence is
as far beyond all this, as infinitude is larger than any
limited fpace. " How peevifli, and apt to take offence at
every trifling injury, are narrow-hearted mortals ! Yet
what are the infults, our fellow-worms can offer us,
when compared with the atrocioufnefs of an offence
committed by the duft of the earth againlt the infinite.
Majefty of the univerfe ? Though the Omnifcient Crea-
tor from eternity forefaw, that the creatures, he was
to form, would prove rebellions and difobedient ; that
they would violate all his wife and facred laws, and. in-
fait his fovereign honour, as Governor of the world ;
has he grudged to give them exiftence ; to bellow upon
them a temporary happinefs ; to make his funfliine,
and his rain defcend on all proraifcuouflj ; and put it
in the power of all to attain perfedion, happinefs, and
glory ? What negledt of every duty and obligation ;
how many adls of fraud, oppreffion, and cruelty ; how
many horrid execrations, and infernal blafphemies, does
every day record againft the daring race of men around
the world? Yet feldom does the Divine Vengeance
break loofe upon the impious offenders. Our wicked
fpecies, if there were no other lawlefs order of creatures
in the univerfe, are ever offending. And yet the thun-
der feldom itrikes the guilty dead. Earthquakes and
3nundations are rarely let loofe. A few cities purged
|5y fire, and a world cleanfed by a deluge once in fix.

thoufanc^

Oftirtue.) rtUMAN NATURE. 37.1

thoufand years, ferve jufl to put unthinking mortals in
remembrance that there is a power above them. So
that every moment of the duration of the world is an
univerfal witnefs declaring to all x\\t nations of the
earth, in a language diflinclly intelligible to all, the
goodnefs of the Maker and Governor of the univerfe.
At the fame time that the prince of angels receives
from the immediate communications of the Divine
Goodnefs, beatitude paft utterance, the humble peafant
rejoices in his bounty, with Vv'hich the fields are en-
riched, and the fair face of nature a-lorned. Even the
lonely favage in the wildernefs' the fordid reptile in the
du(t, and the fcaiy nations, which people the uniathom-
able deep, all tafte of the bounty, and are fupported by
the unlimited goodnefs, of the Univerfal Parent, who
opens his unv.'earied hand liberally, and fatisfies every
living foul.

If human underftanding apprehends any thing ac-
cording to truth and right, the benevolent character is
the proper objedl of the love of every rational mind, as
the contrary is the natural objecl of averfion. If every
human, or other finite mind, is more or lefs amiable,
according as it has more or lefs of this excellent difpo-
iition ; it is evident, that Infinite Goodnefs is infinitely
amiable. Who is he, that pretends to thirik and reafon,
and has no pleafure in contemplating the Divine Good-
nefs ? Who can refled upon fuch goodnefs, and not ad-
mire it ? Who can admire, and not endeavour to imitate
it ? Who can imitate it, and not be an univerfal bleffing ?
Who can be an univerfal bleffing, and not be happy ?

If the Divine Goodnefs be evidently difinterefted, it
being impoflible that the fmalleft happinefs Ihou^d, from
any enjoyed by the creatures, be added to that of the
Creator, which is necelfarily infinite ; it is plain, what
makes real and perfe^ft goodnefs of difpo5tion in any
mind, viz. A propenfity to contribute to the happinefs
of others, without any view to felf-rintereft. In fo far
as a view to one's own happinefs is the motive to his
exerting himfelf for the good of his fellow-creatures, in
fo far it has lefs of the truly worthy and commendable
in it. For felf-love, being merely infiindive, has no-
!P b 2 thing

^72 TKE DIGNITY OF (Book tm

thing praife-worthy. And to promote the happintfs of
others for the fake of adding to one's own, is what the
moft felfifh and fordid charader is capable of To be
truly benevolent, is to imitate the Deity ; to do good
for the fake of doing good ; to he bountiful from the
difpofition of the mind, from univerfal love and kind-
nefs, from rational confiderations ot the intrinfic excel-
lence of that godlike difpofition ; not from mere weak
and effeminate foftnefs of nature.

It is flrange, that ever it fhould have been queftioned,
■whether it is reafonable fordependtnt creatures to ad-
drefs themfelves to their infinite Creator for the fupplj
of their wants. Yet books have been written to lliew
the unreafonablenefs of prayer. •' The fupreme Being,"
fays an objedor, *^ knows whether I am worthy to re-
"• ceive favours at his hand, and what I moi^ need,
" before I apply to him. If I am v^orthy, he will
*/ beflovv, whether 1 alk or not : If not, he will not be
** prevailed on by any folicitation to bellow upon an
" unworthy objeft. If I afk what is unfit for me,
*' he is too wife and good to grant it ; and if I alk what
" is fit, I gain nothing ; for he would have beftowed it
*' upon me of his own goodnefs, without my alking."

There cannot be a more egregious fallacy than thaf,
on which this objedion is founded. For it is evident,'
that, if it be rational to think of ourfelves as beings de-
pendent upon the Supreme, it is rational for us to ex-
jjrefs our dependence ; if it be reafonable for us toexprefs
our dependence on our Creator, it is unjuftifiable in us
to negled it ; fo that I can in no propriety of fpeech
be faid to be a worthy objedl of the Divine Favour, till
I aflually addrefs myfelf tohim. Again, it is evident,
that no degree of homage, or fubmiffion, ought to be
wanting from dependent creatures to their Creator.
But the fervice of both body and mind is a greater de-
gree of homage, than that of the mind alone. So that
till I yield the bodily homage, as well as that of the
mind, my fervice is deficient, which renders me aa
unworthy objeft of the Divioe Favour.

It is likewife remarkable, that many of the more
rational and pious writers on this fubjed, have laboured
to reprefent the whole rationak of the duty of prayer

©/ rtrm.j Human nature. 373

n,s confifting in the advantage which is thereby to
accrue to the worfliipper by improvement in piety an^
goodnefs. It is true, that the moral effeds likely to be
produced by the conftant obfervance of this moft im-
portant duty, are of great and ineflimable confequence,
which render it a moft ufeful inllrument for thofe noble
purpofes. Did men habitually obferve the pradice of
addreffing themfelves to their Creator, with an awful
fenfe of his infinite greatnefs and authority over them ;
fuch a fixed impreffion mud in time be thereby made
upon their minds, as would prove a reitraint fiom vice,
at all times, and in all cai'ts, equally powerful. Did
people make a point of applying- conftantly and regu-
larly to the Giver of every good gift, they could hardly
mifs entertaining in their minds an habitual fenfe of
their abfolute dependence upon him; of gratitude for
his bounties received; and of (ludying obedience, in
order to his future favour. What man could be fo
hardened as to go on daily lamenting and confelling his
offences, and daily repeating them ? Who could pre-
fumptuoufly be guilty of a crime, which he knew he
niuft the fame day confefs to his all-leeing Judge, and
implore the pardon of it ? He, who kept up his conftant
intercourfe with his Creator, muft find himfelf very pow-
erfully influenced by it, and improved inevery pious and
worthy difpofition. But befides all this, it is evidently
in itfelf a reafonable fervice ; and is to be confidered
not only as a noble and valuable means of moral im-
provement, but as a pofitive a6l of virtue ; it being
as proper virtue to render to God the honour and
worfliip due to him, as to give to men their juft
rights. And to withhold from him what he has thQ
moft: unqueftionable title to, being as much an in-
jultice (vi'ith the atrocious addition of its being com-
mitted againit the Greateft and Befl; of beings) as to
withhold from a fello^v-creature his juft property.
There is alfo plainly a connexion in nature and reafon,
between alking and receiving, and between negleding
to alk and not receiving. This natural connexion
makes it reafonable for dependent creatures to exped;
to obtain their reafonable requefts ; and to conclude,
tl;at what they do not think it worth wtile to a(k, they

JB b 3 Hjslj

574 THE DIGNITY Of (Book lH.

Ihall not receive. If there were not fuch a conneclion
and foundation in reafon for this duty, it had nevec
been commanded by the All-wife Lawgiver of the uni-
verfe ; nor come to be univerfally praclifed by the
wifeft: and beft of mankind, in all ages and nations.
Nor is there any greater difhculty in conceiving the
poffibility of a pre-eftablifhed fcheme in the Divine
economy, according to which the bleffings of Heaven,
whether of a fpirituai or temporal nature, (liould be
granted to thofe who fhonld alk, and be found fit to
receive them, than in any other inftance of Pjovidencc,
or than in the future happinefs of the good part of man-
i:ind, and not of the wicked.

If the Supreme Being be One, he is the proper ob-
ject of the adoration of all reafonable beings, becaufe,
having all things in his abfolute difpofal, without pof-
fibility of being thwarted or controuled by any one, if
we can gain his good-w^ill, we cannot want that of any
other. If He be kiiid and good in the molt difinterefted
manner, and to the higheit degree, even extending hi*
bounty to the wicked and rebellious, and preferving
them in exigence, who make no ufe of their exiftence
but to offend Him ; it is reafonable to hope, that he
will lend a propitious ear to the humble requefts of the
virtuous and pious part of his creatures. If He has all
things in his power, and can beftow without meafure
gifts both fpirituai and temporal, without diminifhing
his inexhaullibie riches, to apply to Him is going where
we are fure we fliall not be dii'appointed through want
of ability to fupply us. If He is every where prefent,
"vve may be fure of being heard wherever we make our
addreffes to him. If He is within our very minds, we
cannot raife a thought toward him, but he muft per-
ceive it. If He is infinitely wife^ he knows exaclly
what is fit for us, and will grant fuch of our petitions
as may be proper to be bellowed upon us, and with-
hold whatever may prove hurtful, though we have aiked
it. If it be reafonable to fuppofe, that he expects all
his thinking creatures to apply to him, we may do it
with this comfortable confideration, to encourage us ;
that in addreffing him, we are doing what is agreeable

n

^fVlriue.) HUMAN NATURE. 57J

to his nature and will, and cannot offend him but by
our nranner of performing it. Were 1 to have an au-
dience of a prince, it would give me great encourage-
ment to know that he was gracioufly difpofed toward
me, that I (lioukl not offend him by begging his favour
and prote(5lion; but that, on the contrary, he expeded
I fliould petition him, and would even take it amifs if I
did not •, that he had it fully in his power, as well as in
his inclination, to grant me the greatefl favour I fhould
have occalion to afk him ; and that it was his peculiar
delight to oblige and make his fubjed:s happy. There
are i^w princes, of whom moll of thefe things may be
faid ; and none, of whom all may be affirmed. And
yet they find, to their no fmall trouble and incum-
brance, that for the few inconfiderable, perifhing fa-
vours they have in their power, there are petitioner j
almoff innumerable. Whilft the infinitely Good Giver
of ail things, whofe dirpofition, atid vvhofe power to be-
ftow happinefs inconceivable, are equally boundlefs, is
neglefted and defrauded of that homage and devotion,
to which all his creatures ought to be drawn by a fenfe
of their ov/n abfolute dependence upon him; of his abi-
lity and readinefs to bellow ; of his authority, who has
commanded them to make their requefts to him ; and by
the fpontaneous di6lates of their own minds, diredling
them to the performance of a duty {0 eafy, fo reafonable,
.and fo promiling of the mofl important advantages.

Though the principal part of prayer is petition, or
addreffing Heaven for the liipply of our various wants for
life and futurity, there are other branches, as confef-
iion of our infirmities and faults ; thankfgiving for tho
various indances we have received of the Divine Good-
nefs ; and intercellion for our fellow-creatures. The
fubjecl of our petitions for ourfelves ought to be the
neceffaries of this life, for which the rich, as well as the
poor, depend daily on the Divine Bounty, and the Di-
vine Aililtance toward our being fitted for happinefs
hereafter. The fii 11, if we judge v/ifely, we fhail afk
with great fubmiffion, and in moderation, as being of
lefs con!equence, and too apt to have bad efleds upon
ear moral characters, when liberally bellowed. The

|J b ^ latter,

576 THE DIGNITY O? (Book 111

latter, being of infinite confequence to us, we may re-
queft with more earneftnefs and importunity.

If we give the lead attention to our own charaders,
v/e muft find our thoughts often trifling and wicked,
our words foolifh and mifchievous, and our adions cri-
minal before God. If we have any confideration, we
cannot but think ourfelves deplorably deficient in the
performance of our duty with regard to ourfelves, our
fellovv-creatuies, and our Creator. If we are in reafon
obliged to think often of the fatal errors of our lives, to
view and review them attentively, with all their heavy
aggravations, and to mourn and lament them in our
own minds; if all this be highly proper and reafonable,
it is more peculiarly reafonable to acknowledge our of-
fences before Him, whom we have offended; to im-
plore his pardon, who alone can forgive, and deprecate
his vengeance, which we have fo juftly deferved. We
ourfelves, when offended by a fellow-creature, expecl
that he (hould not only be convinced in his own mind
of his mifbebaviour, and fpeak of it with concern to
others; but likewife, that he come and make a direcft
acknowledgement, and ailc our pardon. Nor is there
any thing unreafonable in all this. How much more,
when we have offended Him who is infinitely above
us, and from whom we have every thing to fear, if we
do not, by fincere repentance, and thorough reforma-
tion, avert the deferved punifnment. Efpecially, if
we confider that the performance of this duty tends
naturally to lead us to real repentance and reformation.

As we ought in our prayers to confefs our faults and
errors, and that not in general terms, but with particu-
lar reflection, in our own minds, upon the principal and
groffell of them, which every true penitent has ever
upon his heart, and before his eyes ; fo ought \yq in all
reafon to return our fincere thanks to the univerfal Be-
refaClor, exprefsly for every particular fignal infl:ance
of his favour, whether thofe, in which mankind in ge-
neral (hare with us, or thofe in which we have been
diftinguiOied from others.

If we have upon our minds a due and habitual fenfe
•f our offences, we fliali of ourfelves be willing to make

confeffioa

OfVirtar.) HUMAN NATURE. J7f

confeffion of them. If we have any gratitude in our
nature, we fliall not fail to exprefs our acknowledge-
ments for favours received. And if we have any real
benevolence for our fellow-creatures, we fliall be natii-
rally led to think it our duty to prefent to the common
Father of All, our good vi'ifhes for them; that they may
be favoured with every bleffing which may tend to pro-
mote univerial happinefs, fpiritual a d temporal.

If it be at all rational to worfliip God by prayer, it
is obvioufly fo to join together at proper times in that
fublime exercife. The advantages of public affemblies
for religious purpofes, are, the impreffing more power-
fully upon the minds of the worflnppers, the fublimity
and importance of the duty they are employed in, and
the powerful effects of univerfal example. It is pretty
evident, that the public vvorfhip on Sundays is what
chiefly keeps up the little appearance of religion that is
flill left among us. I think there is no good reafon
againll keeping up in public worfhip as much pomp and
magnificence as may be confiilent with propriety, and
fo as to avoid ollentation and fuperftition. We are, in
our prefent ftate, very mechanical, and need all proper
helps for drawing our inclinations along with our duty,
for engaging our attention, and making fuch impreffions
upon us, as may be lafting and effedual. Public wor-
fliip ought to be fo conducted, as to be mod likely to
prepare us for a more numerous fociety, in which more
fublime exercifes of devotion than any we are now ca-
pable of conceiving of, may be a conliderable part of
our employment and happinefs.

Did our leading people think rightly, they would fee
the advantages of giving their attendance themfelves at
places of public worfhip, and uling their influence and
authority to draw others to follow the fame laudable
example. Deplorable are their excufes and apologies
made by them for their too general and infamous ne-
gledt of the unqueftionable duty of attending the public
worfliip of God. Nor would it be eafy to determine,
whether their pradlice Ihews more want of fenfe or ot
^oodnefs. One mighty pretence made by them is, That

as

^)9 ^HE DIGNITY OF (Book lit,

as to public inftructions, truly they hold themfelves to
be as good judges of moral and divine fubjecls as the
clergy; and therefore they think it loft: time to give
their attention to any thing which maybe delivered from
the pulpit. Now, it feems at leuft not very probable,
that people, who fpend moil of their time ( Sundays not
excepted) at the card-table, fhould as thoroughly under-
Ihiodthe cxtenlive fciences of morals and rheology, as the
public teachers of religion, v;ho have fpent many years
v;holiy iu thofe fludies. Thcfe very perfons, when they
chance to be overtaken v.'ithlickntfs, are very ready tocall
inphyilcians, and do not pretend to underitand, as well as
they who have made phylic their Iludy, the nature and
cure of difeafes. But wsxe it ftridly true, that the po-
lite people of our age are fo wife, that they are not like
to hear any thing new, nor any known truth fet in rt
new light by any preacher; ftill is it not an advantage
to have a fet of good thoughts, which lay dormant ini
the mind, excited and called up to the attention of the
underftanding, by an elegant and judicious difcourfe ?
Were there likewife nothing in this, what public-fpi-
rited perfon would not even go out of his way for th^
fake of fetting a good example before the young and
ignorant, who want inftrudnon, if he does not. But
when all is faid, here is no pretence for negled:ing the
public zvor/hip of God, vvhich is one principal end of
religious alTcmblies. So that thofe, who habitually
throw contempt upon this part of duty, are evidently
guilty of a breach of common decency and natural re-
ligion, and Lire altogether without excufe.

if public worfliip, in which the inhabitants of a
whole quarter join together, be reafonable, it feems as
mu'.;h fo, that families Qiould fet apart iiated times daily
for that purpole. We are focial beings, and ought to
be focial in all things that are commendable. And if
heads of fj.milies are in reafon obliged to take care that
their children and dependents have opportunity of con-
fulting the interefts of a future life, and of being led by
example, or moved by authority, to the obfervance of
their duty ; it is obvious, that in this important one of
woriliipping God, perfons in ftations of authority and

example^

t)f virtue.) HUMAN NATURE. 57^

example, ought by no means to be wanting, left; the
failures (through their bad example) of thofe over whom
they have had charge, be hereafter juftly imputed to
their negligence.

The ufual excufes for the negledt of family-religion,
tnade even by many who do not deny its ufefulnefs and
propriety, are, want of time ; and a certain foolifli re-
luftancy at performing the duty of addreffing their
Creator in prefence of others. As to the former, there
is no well-regulated houfe, in which the family cannot
be called together for half an hour before the bufinefs,
or the pleafure of the day comes on, to addrefs their
Creator for his blefling and favour through the day ;
and the fame at night, to join in thanking him for the
mercies of the day. That time muft be employed ia
fome way different from what has been yet heard of,
which is applied better than to the fervice of God. If
we can find time for eating, drinking, dreffing, mer-
chandizing, or cards ; to pretend to want time for wor-
ihipping God, is raonllrous !

As for the other objedion againll keeping up the wor-
fliip of God in families, it is aimoil too frivolous to de-
ferve any anfwer at all. Surely nothing is ealier, than
to choofe out a few proper paffages from Scripture, or,
with the help of the common-prayer of the church, and
other books of devotion almoft innumerable, to compile
a fet of devotions fuited to the ufe of a family, and for
the mailer of the houfe, kneeling or Handing, with hit
children and domeftics about him, to pronounce them
with proper devotion, the reft joining mentally, or with
a low voice, in every petition.

If any mafter of a family choofes to compofe a fet of
devotions for his own ufe, I will only mention one di-
rection, which might render them more ufeful, than
they could otherwife be: It is, that in them, the moral
virtues, or duties of temperance, benevolence, and piety,
might be fo worked into the petitions, that, in praying
for the Divine Grace and Affiftance to perform their duty,
they Ihould be led to refled upon it, and put in mind
to examine themfelves whether they make confcience

of

^6 THE DIGNITY OI* (Book lit

of performing it. By this means the daily devotions in
the family might partly anfwer the end of homilies or
inftrudlions.

Who does not fee, that the natural confequences of
fuch an ceconomy, conftantly kept up in houfes, are
likely to be, the promoting of fidelity in domeftics, obe-
dience in children, and drawing down the Divine Blef-
ling upon families ; and, on the contrary, that a fociety,
in which no regard is fliewn to the Supreme Being, is
not likely to be bleft with the Dirine Favour or Pro-
tedlion?

That all devotions in which others are to join with
the perfon, who utters them, even in a private family;
are better pre-compofed than fpoken extempore, feems
to me very clear. There are extremely few, even
among men of the bed abilities, v^ho are capable of
littering fluently, and without hefitation, tautology, or
fome kind of impropriety, an unftudied fpeech of any
length. And that a fpeech made in public to God
himfelf, fliould be illdigelted, muft be owned to be very
grofs. For it is evident, that in fuch a cafe, the fpeaker,
inftead of leading along with him the devotion of his
hearers, muft confound and diftradl it. And it feems
enough in any reafon, that the fpeaker have the manner,
and delivery to attend to, without his being obliged at
the fame time to ftudy the matter.

The fupplication of a fingle perfon by himfelf, is, in
my opinion, more properly prefented in his own thoughts
or words, than in thofe of any other; though the reading
of books of devotion are ufeful helps to thofe whofe
thoughts want to be helped out.

What can be more rational, more fublime, or more
delightful, than for a dependent creature to raife his
thoughts to his Creator I to fill his mind with a fenfe
of the prefent Divinity ! to pour forth his foul before
Him who made it? What fo great honour can an hum-
ble mortal enjoy, as to be allowed to fpeak to God ?
What exercife can the rational foul engage in, fo worthy
the exertion of its nobleft powders and faculties, as ad-
dreffing the Majefty of Heaven ? How can ir, in this
prefent ftatc, approach fo negr to the Author of its be-
ing*

O/rirttif.) HUMAN NATURE. 38*

ing, or rife to an enjoyment fo much refembling the
beatific vifion, as by this fublime converfe with the Omr
niprefent Deity? To I'well the thought with the infinite
greatnefs of the Objed: of Worfliip; to confider one's
felf as addrefling that tremendous Power, whofe word
produced the univerfe; to think that one is going to
proftrate his fjul before Him who formed it, who is to
be its judge, and has the power of difpofing of it for
eternity ! — '.vhat can be conceived fo wonderfully aw-
ful and flriking? But to reflecl, that the glorious Ob-
je(5t of Worfiiip, though infinitely exalted above the
adoration of angels and archangels, is yet ready, to hear,
and bellow happinefs upon the meanefl of his rational
creatures ; to think that the humble petition of the
iincere penitent will not be rejeded ; that the poor and
needy are no more beneath his notice, or out of the
reach of his goodnefs, than the rich and the mighty ;
what can be mcxre comfortable ? If the God is the aw-
ful Judge of mankind, he is alfo the merciful Father
of mankind. If his eye is too pure to behold prefump-
tuous vice without abhorrence, and too piercing to be
deceived by the moll artful hypocrify ; it is alfo open to
look with pity upon the proftrate mourner, and his good-
nefs ready to forgive the humble penitent what he can-
not forgive himfelf;

Be no longer, unthinking mortal, fo much thy own
enemy, as to exclude thyfelf from the higheft honour
thy nature is capable of. Afpire to the fublime happi-
nefs of converling with thy Maker. Enlarge thy nar-
row mind to take in the thought of Him for whom thoa
art made. Call forth all that is within thee to magnify
and praife Him. Humble thyfelf to the duft, in the
contemplation of his unequalled Majeily. Open the in-
moft receiTes of thy foul to Him M'ho gave it being.
Expofe to Him, who knows thy frame, thy weakneffes,
and thy faults. Think not to conceal or palliate them
before that Eye which is not to be deceived. Haft thou
offended ? Make no delay to confefs before thy Creator
and thy Judge, what he already knows, 1 hough he
already knows thy folly, he expedls thy own confcflion
i^f it, and that thou deprecate his vengeance. Though

he

^c '?'HE DIGNITY Of (Book III.

he may already have thoughts of mercy for thee, it is
only on condition that thou humbly implore it, and by
repentence and amendment fhew thyfelf worthy of it.
Art thou weak and helplefs ? If thou knoweft thyfelf,
thou feeleft it. Addrefs thyfelf then to Him who is
almighty, that his power may fupport thee. Art thou
ignorant and fliort-hghted r If thou doft not think thy-
felf fo, thou art blind indeed. Apply then to Him,
whofe knowledge is infinite, that thou mayft be wife in
his wifdom. Art thou in want of all things ? If thou
thinkeft otherwife, thou art wretched indeed. Have re-
courfe then to Him who is the Lord of all things, and
is poilelTed of inexhauHible riches. If thou haft a juil
fenfe of thy own ftate, if thou haft proper conceptions
of thy Creator and Judge, or if thou haft a foul capa-
ble of any thought worthy the dignity of «i reafonablc
immortal nature, thou wilt make it thy greateft delight
to worfliip and adore Him, whom to ferve is the glory
of the brighteft feraph in the celeftial regions.

A numerous alTembly of people, celebrating with
grateful hearts the praifes of their Almighty Creator and
Bountiful Benefador, may be, for any thing we can
conceive, one of the beft emblems of fome part of the
future employment and happinefs of immortal fpirits,
which the prefent ftate can exhibit. It were well, if
we could by the mere force of cool reafon, i^o elevate
our conceptions of the Divinity, as worthily to magnify
him in our public aflemblies. But fo long as we con-
tinue the mechanical beings we are, we muft be willing
to ufe all pofiible helps for working ourfelves up to
what our imperfed: faculties of themfelves are not, ge-
nerally fpcaking, equal to, or, however, are not at all
times in a condition for, Whoever underftands human
nature, knows, of what confequence aflbciations are.
And it is wholly owing to the infirmities of our nature
and prefent ftate, that a due regard to decency and lo-
lemnity in public worfliip is of fuch importance towards
our moral improvement. Confidering thefe things, it
is with concern I muft obferve upon the manner of per-
forming the folcmn office of praifing God in our public
airemblics, that it very much wants reformation. I

know

Vf virtue.) HUMAN NATURE, ^tf

know of no application of mufic to this fublime ufe, that
is not fadly dt-ficient, except what is compofed in the
manner of anthems. For as in every piece of facred.
poefy, there are various and very different taftcs, and
ilrains, it is evident, that to apply the lame returning
fetof liOtes to all alike is inconliitent_, and not expreffive
of the fenfe and ipirit of the piece, The eighteenth Pialm,
for example, is one of the nobleft hymns in Holy Scrip-
ture. From the beginning to the fourth verfe, the
royal author expreiTes his, or the Mefliah's joy and gra-.
titude for his deliverance from his enemies. It is evi-
dent, that the mulic, which is to accompany this part
of the piece, ought tobe bold, cheerful, and triumphant:
plfe it will difguife and mifreprefent the thoughts, in-
ilead of exprelling them. The fourth and fifth verfes
exprefs the i^falmill's, or Mefliah's, dreadful difirefs, by
the cruelty of wicked men, or evil fpirits. It is plain,
that the triumphant ftrains of mufic, which fuited the
former part, are not at all proper to exprefs this ; but
that, on the contrary, it requires a fet of the mod dreary
and horrid founds which mufic can utter. The fixth
verfe reprefents the Sacred Writer's, or Meffiah's, com-
plaint in his great difirefs. To exprefs this fuitably,
neither of the former fpecies of melody is proper; but
a fet of melancholy and plaintive notes. The fevcnth,
and fome of the following verfes, give an account of the
Divine Appearance in anfwer to the foregoing prayer,
attended with earthquakes, tempefts, lightenmgs, and
all the terrors of Omnipotence. Every one of which
images ought to be reprefented by a fi:rain of mufic,
properly adapted to the fenfe, in tafte and exprefi[ion.
But to chant this whole piece, as is done at cathedral
churches, or to fing it, as at pariQi churches, and
meetings, to the fame fet of notes, returning through
every fucceeding verfe, is not performing the piece fo
well as if the preacher were to read it to the people.
For a perfon of a good elocution, would utter it in iuch
a manner, as at lea ft fliould not difguife or mifreprefent
the fenfe, as is the affect of applying to it unfuitable, or
bad mufic, which is worfe than none. But, to thofe, who
^_nd proper fentiments excited in their minds by the
' ^ more

5^4 THE DIGNITY OF (Book IIL

more imperfedl ways of performing the Divine Praifes,
I have nothing to fay, to leiTen the fatisfadion they
have. I only would (hew what is the moft effectual
and perfe6l way of applying mufic to religious purpofes.
And, after all, a proper difpofition of mind is the prin-
cipal thing, without which no bodily fervice can be ac-
ceptable to Infinite Purity.

To conclude, — it is evident, that our duty to our
Creator is, as above obferved, the moft important, and
nobleft part of what we ought to fludy, and praftife,
in order to attain the true Dignity of Human Nature,
For that Infinite Being, by whom, and for whom we are,
though in his effence invifible, in his nature incom-
prehenfible in his perfedlions inconceivable, does yet
prefent himfelf to all our perceptions, bodily and
mental. Every objed: we behold, every found we
hear, every bodily fubfiance we touch, every fubjedl
of thought, muft be either himfelf, or the work of
his power. Our fenfes, whenever we exert them, are
employed upon fome creature of Omnipotence ; and
•*vhen the mind abftrads itfelf from all the bodily oper-
ations, even then it apprehends, it fees, it feels, the fu-
ftaining, informing, and invigorating power within it.
It finds itfelf furrounded with the immenfity of Divinity,
find that itfelf and all things are ellablilhed on that uni-
verfal bails of exiftence ; that all things are full of Deity y
^nd that his prefence is the Mind within the mind.

How amazing then the ftupidity of numbers of the
human fpecies ! An order of beings formed with a ca-
pacity for apprehending the Creator and Governor of
the univerfe ; for contemplating the moft delightful
and moft ftriking of all fubjecls ; for having their minds
enlarged and ennobled by being habituated to the grand
ideas of immenfity, of wifdom, goodnefs, power, and
glory unbounded and unlimited ! Yet how do numbers
of them pafs through life, without ever endeavouring
to form any juft notions of that Being, on whom they
depend for their very exiftence ; without ever thinking
of any duty they may owe him, or any confequence of
gaining or lofing his favour I What ftupendous glories,
Y^-hat wondrous perfedions, what fublime contempla-
tions.

tf Virtue.) HUMAN NATURE. 38^

tions, are loft to the grofs and infenfible minds of many
of our fpecies I How is the only B^ing, who pofiefles
exiftence in himfeif, over-looked by thofe whom he
himfeit has brought into being I How does He, by whom
all things exift, ieeni to luch inconfiderate minds not to
exift I How do the glories of his works, which wer&
intended to point him out, conceal from fuch unthink-
ing minds the glorious Maker I How do Uich ungrate-
ful men bafely take up with the gifts, w^ithout thinking
on the All-bounteous Giver I How much are thofe men
of grofs and earthly difpofitions their own enemies !
How do they ftrive to feed their heaven-born minds
with the unfatisfying and naufeous objedls of fenfe ;
depriving thcni of that fuDlime entertainment, for
which they were intended, and which is ever oftering
itfelf to them, the contemplation and enjoyment of Di-
vinity, the pofTellion of infinite perfection I Open thy
narrow mind, unthinking mortal. Enlarge thy con-
fined defires. Raife thy groveling ambition, (^lit the
trifling objeds which now poflefs, and which will in
the end difappoint thee. Trample under thy feet the
wretched amufements of riches, honours, and pleafures ;
and afpire to what is worthy the dignity of thy nature,
and thy Divine Original. It is thy Maker himfeif that
is ready to take pofteffion of thy mind. It is the Di-
vinity himfeif, that would pour into thy foul delights
ineffable, that would dwell in thee, and join thee to
himfeif in an eternal union, which will raife thee to
blifs and glory above thy mofl extenfive wifhes, beyond
thy mofl elevated conceptions.

SECT. IX.

Mifcellaneous Thoughts, and Dire6lions, chiefly Moral.

IF the reader fhould find, among the following apho-
rifms, fome thoughts to much the fame purpofe with
others, in other parts of this work ; it is hoped, he will
excule fuch a repetition, in confideration of the variety
of matter, and the ufefulnefs of the fubjeds ; which wili
bear being inculcated in the moft copious manner.

Cc It

38(3 TIIE DIGNITY OF (Book ni'.

.It is not the part of a wife man to be eager after any
thing, but improvement in goodnefs. All things elfo.
may be difpcnfed with.

To learn to talk well, learn tirft to hear.

Reiift vice at the beginning, and you will conquer it:
in the end.

A clear confcicnce is better than a clear eftat-e.

Never think a. thought, fpcak a word, or do a deed^.
but what you may be fafe in fetting about with the fol-
lowing pref\ice. *' O God my Maker and Judge, I do»
** not forget, that thou art witnefs to what 1 am about.'*

Has not fa fh ion a conliderable fhare in the charities
of the age ? Let every one, who gives, carefully coniider
from what motives he acts.

If you have a vvell-difpofed mind, you will go into
no company more agreeable, or more uieful, than your
own. All is not well witli thofe to whom folitude is-
difagreeable.

It is no fliame to learn. The fhame is to be ignorant..

Torgive every body rather than youifelf.

If you have health, a- competency, and a good con-^
fcience, what w^^uld you have belides ? Something to
difturb your happinefs ?

To expect, young man, that, your life fliould be one
continued feries of pleafure, is to expedt to meet with
what no mortal, from Ada7n down to the prefent times,
has yet niet with ; and what by the nature of things^
"would be more ftrange, than the throv/ing the fame
number with a die ten millions of times fuccellively.

When you hear in company, or rea.d in a pamphlet^,
fomewhat fmart and lively, and quite new to you, urged
againft any opinion, or maxim allowed by men of the
freell fentiments, and moll improved underftandings ;
do-notlet yourfeif be immediately perverted by it. But
fuppofe, that, though it may be new to you, it may have
been often ilarted and anfvvered ; and though you can-
not at once confute it, others can. And make it your
bufinefs, if the point be of confequence, to find out thofej^
"who can. Nothing is more weak, than to be daggered
in your opinion by Qszry trifle that may fall in your.

Accuftom

'^/virtue.) * HUMAN NATUHS. 3SJ

Accullom yourfelf to think the greatell part of your
life already pail ; to contract your views and fchemcs,
and fet light by a vain and tranfitory Hate, and all its
Vain enjoyments.

To feel old age coming on, will fo little mortify a
wife man, that he can thiiik of it with pleafare •, as the
dtcay of nature fliews him that the happy change of
ftit-', for which he has been all his life preparing him-
felf, is drawing nearer. And furely it mull be defirable,
to find himfelt draw nearer to the end and the reward
of his labours. The cafe of an old man, who has no
comfortable profpecl for futurity, and finds the fatal
hour approaching, which is to deprive him of all his
happinefs ; is too deplorable for any words to reprefenc.

It is eafy to live well among good people. But (liew
me the man, vvho can preftrve his temper, his wifdom,
and his virtue, in fpite of ftrong temptation and univer-
fal example.

It is hardly credible what acquifitions in knowledge
one may make, by carefully hufbanding and properly
Applying every fpare moment.

Are you content to be for ever undone, if you fliould
happen not to live till the time you have fet for repent-
ance ? If fo, pat it off a little longer, and take youe
chance.

It is a ihame, if any perfon poorer than you is more
contented than you.

Strive to excel in what is truly noble. Mediocrity is
contemptible.

Judge oF books, as of men." There is none wholly
faultlefs, or perfed. That produdion may be faid to be
a valuable one, by the perufal of which a judicious rea-
der may be the wifer and better ; and is not to be de-
fpifed for a few deficiencies, or inconfillencies.

Do not think of lying for the truth, or working the
v/orks of the devil for God's fake.

Honelly fometimes fails : But it is becaufe diligence
or abilities are wanting. Otherwife it is naturally by
far an over-match for cunning.

A bad reputation will lie a ftumbling-block in your

C c 2 way

3Sg The dignity of (Book lit

way to rifing in life, and will difable you from doing
good to others.

If ever you was dangeroully ill, what fault or folly
lay hcavieft upon your mind ? Take care to root it out,
without delay, and without mercy.

An unjuft acquifition is like a barbed arrow, that
muft be drawn backward with horrible anguifh ; elfe it
will be your deflru(5lion.

To excel greatly in mufic, drawing, dancing, the pe-
dantic parts of learning, play, and other accomplilhments,
rather ornamental than ufeful, is beneath a gentleman,
and flievvs, that to acquire fach perfection in trifles, he
muft have employed himfelf in a way unworthy the
dignity of his ftation. The peculiar accompliihments,
in which a man of rank ought to fhincj are knowledge
of the world, acquired by hiilory, travel, converfation,
and bufinefs ; of the conftitution, intereit, and the laws
of his country ; and of morals and religion ; without
excluding fuch a competent underllanding of other fub-
jedls, as may be confiftent with a perfed maftery of the
accomplifliments which make the gentleman's proper
calling.

The meaneft fpirit may bear a flight afflidion. And
in bearing a great calmity, there is great glory, and a
great reward,

A wife man will improve by ftudying his own pad
follies. For every flip will dilcover fome weaknefs ftill
uncorreded, which occafioned his mifljehaviour ; and
will fet him upon effcdually redrefling every failure.

There is fomewhat arch in the Roman Catholics put-
ting their carnivals before Lent. Mirth is generally the
prelude of repentance.

To be drawn into a fault, fhews human frailty. To be
habitually guilty of folly, fhews a corrupt mind. To love
vice in others is the fpirit of a devil, rather than a man;
being the pure, dilintererted love of vice, for its own
fake. Yet there are fuch charaders !

Remember, your bottle-companions will not bear you
company at your death ; nor lighten your fentence at
the dreadful day of judgment. Let the vicious there-
fore

Of Virtue.) HUMAN NATURE. 5^9

fore go alone at prefent ; fince their company ipay
heighten, but will not abate your punifliment.

Froofs of genuine repentance are, abllaining from all
temptations to the fame vice, thorough reformation, and
all poffible reparation.

Take care of thofe vices which refemble virtues.

To abufe the poor for his poverty, is to infult God's
providence.

Seek virtue rather than riches. You may be fure to
acquire the firft„ but cannot promife for the latter. No
one can rob you of the firft without your confent; you
may be deprived of the latter a hundred ways. The
firlt will gain you the efleem of all good and wife men ;
the latter will get you flatterers enough ; but not one
real friend. The firlt will abide by you for ever ; the
latter will leave you at death, to ftiift as you can for
eternity.

Moral truths are as certain as mathematical. It is as
certain, that good is nor evil, nor evil good, a? that a
part is lefs than the whole, or that a circle is not a
triangle.

What matter what you know, if you do not know
yourfelf?

It is pity that moil people overdo either the a(2:ive or
contemplative part of life. To be continually immerfed
in bufinefs, is the way to become forgetful of every
thinsf truly noblr and liberal. To be wholly engaged
in iludy, is to iofe a great part of the ufefuinefs of a fo-
cial nature. How much better would it be,^ if people
would temper adtion with contemplation, and ufe action
as a relief to ftudy ?

You may eafily know, whether you are in earncil
about reforming, and living virtuoufly. If you be, you
will fly from ei^ery temptation to vice, and carefully
purfue every help to virtue. As you may know w^ie-
ther you love money, by obferving, whether you care-
fully purfue the means for getting, and cautioufly avoid
occafions of expence or lofs.

Never force nature. When ftudy becomes a bwrden,
give it over for that time. You will not improve by it,
if it goes againft the grain.

C c J Prefervc

590 THE DIGNITY Oi; (Book IK.

Preferve, if you can, the efteem of the wife and good.
But more efpecially your own. Coniider how deplorable
a condition of mind you vvill be in, when your con-
fcience tells you, you are a villain.

It is not eating a great quantity of food that nouriihes^
moil : Nor devouring of books that gives folic! know-
ledge. It is what you digeft, that feeds both body and
mind. Have your learning in your head, and not i^
your library.

You had better find out one of your ow^n weaknefles,
than ten of your neighbour's.

There is only one fingle objedl you ought to purfue
at all adventures ; That is virtue : All other things are
to be fought conditionally. What fort of man mull he
be, who refolves to be rich or great at any rate .''

If you give only with a view to the gratitude of
thofe you oblige, you deferve to meet with ingratitude.
If you give from truly diiinterefted motives, you will
cot be difcouraged or tired out by the word returns.

Rather be the bubble, than the biter.

Do your duty, if the Vv^orld fliould laugh. Obedience
to the Almighty Governor of the univerfe, is what one
would hardly think iliould draw ridicule upon a man.
But, however, if men will be fo abfurd as to laugh
at you for what is your greatefl. wifdom ; wait patiently
the final ilTue, and then it vvill be {qcii who aded the
ridiculous part. -

If it fhould be hard to do your duty, it is evidently
not impoffible. To mention none of the Chriftran he-
roes, there is not a virtue which the Heathens have no^
flicwntobe practicable. Do not pretend that a Chriftian
cannot be chafte, when you know that a young Scipio
bravely refilled a mofi powerful temptation of that kind,
in yielding to which, he would have aded only accord-
ing to the cullom of thofe times. Do not pretend that
it is impoflible for a Chriftian to forgive injuries, vvhe^
you know, that FhocioTiy going to fufTer death unjuflly,
charged it upon his fon, with his lall breath, that he
Ihould fhew no refentment againft his father's perfecu-
tors. Do not excufe yourfelf in giving up the truth,
through fear of offending thofe, on whom you depend,

wh£4

fi)J Virtue.) HUMAN NATURE. 391

when you know that Attilius Regulus gave himfelf up
to tortures, and death, rather than faHify his word even
to his enemies. Let it not be laid that a Chriftian, with
his clear views of an over-ruling Providence, fliall be
overcome with afflidion, or impioufly murmur againft
the great Difpofer of all things, when we find an Epicte^
tus, funk in mifery and llavcry, vindicating the Divine
dilpofal of himfelf, and fubduing his mind to the dif-
penfations of Providence. Do not excufe yourfclf from
a little expence, trouble, or hazard of ill-will, for the
general good, when you know, that a Leonichis, a Cal^
purnius Flanima, the Decii, and hundreds more, volun-
tarily devoted themfelves to deftruciion, to fave their
country. If you pretend to be a Chriftian, that is, to
profefs the mcft pure and -Kiofl fublimc principles in
the world, do not iiifamoufly fall ihort of the perfedlion
of un-enlightened Heathens.

If a temptation folicits, think whether ycu would
yield to it, if you knew you fl^ould di.o next day.

Be affured, whatever you may think now, when you
come to a death-bed, you will think you have given
yourfelf up too much to pleaftires, and other worldly
purfuits, and be forry that you had fo large a fhare of
ihem.

A good man has nothing to fear : A bad man every
thing.

It is not eafy to keep the mean between temporizing
too much, and giving a proper teilimony for decency
and virtue, when one fees them outraged.

Do not regard any perfon's opinion of you, againd
your ow-n knowledge.

Obferve, whether vice does not deform the mod ami-
able perfons.

•Cuitom will have the fame effect, with refped to
death, as to other frightful things ; it will take off its
terror.

To underft^md a fubjecl well, read a fet of the: befl
authors upon it ; make an abllracl of it ', and talk it
over with the judicious.

There are no little fins.

C C4 It

392 THE DIGNITY OF (Book III,

It is in any man's power to be contented ; of very few
to be rich. The firit will iiifailibly makf yon h ippy ;
which is niore than you can dc^pend on from the latter.

He who begjns foon to be good, is like to be very
good at laft.

Take care not to go to the brink of vice, left you fall
down the precipice.

If you have, or have not, a chance for happinefs ii\
the next life, it cannot fignify much how you pafs the
prefent. Would you pity a perfon, who was obliged
to travel in bad weather, and put up with mean accom-
modations, as he was going to take poffellion of a fine
eftate ? Or would yovi envy one, who had a pleafant
day to go to execution ?

If you have the efteem of the wife and good, dp not
trouble yourfelf about the reft. And if you have not
even that, let the approbation of a well-informed con-
fcience make you eafy in the mean while. Tnne will
come, when you mav command the other : 1 mean
when you have had the public approbation of an infal-
lible Judge be'bre angels and men.

A good man gets good out of evil. A wicked maq
turns good to evil.

Falhion ought to have no wiMght in matters of any
greater confequence than the cut of a coat, or a cap.
Numbers do not alter right and wrong. If it ftiould
be the fafliion of this world to ad fooliibiy and wickedly,
depend on i^ the falhion of the next will be, for virtue'
to be rewarded and vice to be puniftied.

If you can find a place, where you may be hid from
God, and your confcience, do there what you will.

Obedience is the great lefl'on to be taught children.
It is what the All-wife Teacher would bring mankind to.

If you adt only with a view to praile, you defervQ
none.

Liften to confcience, and it will tell you, whether
you really do as you would be done by.

Virtue in theory only is not virtue.

That bad habits are not quire unconquerable, is evi-
dent from j[)<f//^o///^^//<?j-, Cicero, and many others: But that
they are very troublefome todeui with, and grow always

ftronger

O/Firtue.J HUMAN NATURE. 3^3

ftronger and flronger, univerfal experience proves too
fufficiently.

Do not deceive yourfelf : The true preparation for
death, is not living at random to threefcore, and ihea
retiring from the world, and giving up a few of the laft
years of life to prayer and repentance : But cultivating
in your mind, from the beginning, the fubftamijl vir-
tues, which are the true ornament of a worthy charac-
ter and which naturally fit for endlefs happinefs.

He only is truly viituous, who would be [o^ if he
had no profpecl of gaining more happinefs by virtue
than vice : though at the ftme time, it is reatonable,
and commendable, to have a due refpe(^ to the recom*
pence of reward, as things are at prefent conftituted.

The lot of mankind, upon an average, is wonderfully
equal. The diftribution of happinefs is not fo irregu-
lar, as appears at firft view. There cannot indeed be
any great inequality in the diflribution of what is fo
inconliderable as the temporal happinefs enjoyed by
mankind. 1 he contented, retired, and virtuous man
has the befl fliare.

Who could iniagine it poffible to forget death, whicU
every object puts one in mind of, and every moment
brings nearer ?

What a ftran,8;e condition a man muft be in, whofe
judgment and pradice are at variance. If a man does
nor pertedly agree with his wife, they can lometunes
avotd one another's company, and fo be eafy. But can
one run away from himielf ?

Of all virtues, patience is oftenell wanted. H. w un--,
happy murt hebe, whois whplly unfurniflied with what
Is wanted every moment ?

He, who endeavours to drown thought, and ftifle con-
fcience, or who goes on in expenlive living, without
looking into his affairs, is about as wife, as he who
fhould (hut his eyes, and then run toward the precipice,
as if his not feeing the danger would annihilate it.

That the ways of virtue are preferable to thofe of vice,
is evident, in that we do not find people in old age,
licknefs, or on a death-bed, repenting, that they have
lived too virtuouily 5 but the contrary. This is a ge-
neral

^ff THE DIGNITY OF (CoolIIL

neral confeffion from mankind, and at a time when they
certainly are fincere. And they would give the fame
teftimony to virtue at other times, if they could aifen-
gage themfelves from the prejudices and paffions, which
blind them.

A good man, when he comes to die, has nothing to
do, but to die.

Perhaps no created nature could be happy, without
]having experienced the contrail of unhappinefs.

As no chnracter is more venerable than that of a wife
old man ; fo none is more contemptible than that of an
old fool.

It makes wretched work, when the married pair come
to difputing about privilege and fuperiority.

There is nothing more foolifli than for tnofe to fall
out, who mud live together, as hulband and vviKe, and
luch near relations. But there is no falling out without'
tolly on one fide or the other, or both.

The folly of ibme people in converfatio , is beneath
criticifra. The only way of anfwering, ^hem is to go
out of hearing.

Confider with yourfelf, whether tlie wife and good
would value you more or lefs, than they do now, if they
knew your whole charader.

It is well when old people know that they are old.
Many, on the contrary, ftill affedl to fet themfelves off
as unimpaired in abilities both bodily and mental, long
enough after they have outlived themfelves.

It isneccfTary often to find fault. And the only way to
do it, fo as to be regarded, is to keep up your own dig-
nity. A mailer, whoblufl:ers and fvvears at his lervanr,
is defpifed ; wliilc he, who reproves vvith mildnefs and
gravity, is likely to be reverenced and obeyed.

What embitters the common accidents of life to moll
people is, their entertaining a foolifli notion, that cala-
mities are unnatural, and that we have a right to the
pleafures of life. Whereas the true (late of the cafe is,
that afflidlion is what v/e greatly need, and richly de-
ferve, and that the pleafures of life are the mere gift of
God, which therefore he tnay withhold, or bellow as he
fees fit.

The

PfVirtKe.) HUMAN NATURE. ^9$

The ufe of reading is, to fettle your judgment ; not
to confound it by a variety of opinions, nor to enflave it
bj authority.

If you will not liften to calm rcafon, take care left
you be made to feel the rod of fevere affliction. If God
ioves you, he will drive you from your follies, if you will
be drawn from them.

If you are ever fo fure that you ought to refent an in-
jury, at leaft put off your refentment till you cool.
You will gain every end better by that means, and can
lofe nothing by going cautioufly and deliberately to
work ; whereas you may do yourfelf, or your neigh-
bour, great milchief, by proceeding raflily and haftily.

If you find you cannot hold your own with the world,
without making fnip wreck of confcience and integrity;
retire in time with a flock of honeliy, rather than con-
tinue in bufinefs to retire at laft with a ftock of wealth,
which will not yield you happinefs when your integrity
is gone.

The giver is the creditor; the receiver the debtor.
Had you not better be the former than the latter ?

Married people ought to conlider, that the keeping
TLip of mutual love and peace is of more confequence
than any point, which either the one or the other can
want to gain, where life or fortune are not engaged.
Let the hufoand confider, that it fuits his fuperior wif-
(dom to yield to the weaker in ordinary cafes. Let the
wife remember fne foiemnly promifed to obey.

The devil is feared and hated.

The confcioLifnefs of having aded from principle, and
without the praife or privity of any perfon whatever, is
a pleafare fuperior to ail that applaufe can yield.

Why do you defire riches and grandeur ? Becaufe you
think they will bring happinefs with them. The very
thing you want is now in your power. You have only
to ftudy contentment.

Don't be frighted if misfortune flalks into your hum-
ble habitation. She fometimes takes the liberty pf walk-
ing into the prefence-chamber of kings.

Be open with prudence. Be artful with innocence :
Wife as the ferpent, harmlefs as the dove. If either of

tkefc

395 THE DIGNITY OF (Book Ilf.

thefe two qualities muft predoniinate, by all means let
it be the larter.

It is a fhameful wickednefs, common in trade, to
conceal the faults, or artfully heighten the good quali-
ties of what one wants to fell, or to dilparage any ar-
ticle one has a mind to buy, in order to have it the
cheaper. That trader, who cannot lay his hand upon
his heart, and fav, God, who knows all things, knows I
ufe my neighbour as I would wifli to be ufed, is no other,
in plain En^li/Ij, than a downright knave.

To love a woman merely for her beauty, is loving a
corpfe for the fake of its being covered with a fair Ikin.
If the lovely body has a bad foul in it, jt becomes then
an objedt of averfion, not of affedion.

Never think yourfelf out of danger of a diforder of
body by ficknefsj or of the mind by paffion.

Thofe who have not courage to relill fafnionj, would
ill refift tortures.

Nothing can materially hurt you, but what hurts
your virtue.

When we hear of one dead fuddenly, we are furprifed.
Whereas the g eat wonder is, that a machine of fucK
frail materials, and exquifite workmanfhip, as the hu-
man body is, Ihpuld hold in motion for an hour to-
gether.

Let a man confider what the general turn of his
thoughts is. It is that which charaderifes the man.
He who thinks ofteneft, and dwells longeft on worldly
things, is an earthly man. He whofe mind is habitu-
ally employed in divine contemplation, is a heavenly
man.

Abfolute refignation to the divine difpofal, teaches
neither to defire to live nor to die.

In proportion to the grief and fhame which a bad
action would have caufed you, fuch will be your jo^
and triumph on reflecling, that you have bravely re-
liiled the temptation.

Are not the great happiefl when mofl: free of the in-
cumberances of grcatnels? Is there then any happinefs
in greatnefs ?

z Forgive

tf Virtue.) HUMAN NATURE. 3^7

Forgive others who have fallen, and be on your guard
left you yourielf fall. The angels in heaven, and the
firft of our fpecies in innocence have fallen.

The hand of time heals all dileafes. Human Nature
cannot long continue in violent anger, grief, or diftreft
of any kind. Spare youifelf immoderate uneafinefs.
The time will come, when all thefe things which now
engage you fo much, will be, as if they never had been;
except your own charadler for virtue or vice.

If you live fuch a life, that you may be able, upon
rational grounds, to be patient at the laft hour, when
your near friends lofe all patience, you will fhew your-
felf a true hero.

Don't be uneafy if you cannot mafter all fcience.
You may eafily know enough to be good and happy.

He who fufFers lull to fteal away his youth, ambition
his manhood, and avarice his old age, may lament too
late the ftiortnefs of the ufeful part of his life.

If you have a family, it is no more allow^able that you
fqander away your fuKftance, than for a fteward to em-
bezzle the eftate of which he is manager. You are ap-
pointed fteward to your children; and if you negled; to
provide for them, be it at your peril.

A truly great mind, from mere reverence for itfelf»
would not defcend to think a bafe thought, if it was
never to be known to God or man.

This book is not likely to be read by any, W'hofe fta-
tion in life is not fuch, that thoufands and millions of
mankind would think worthy of envy. It will then be
very ftrange if it fhould be read by any difcontented
perfon.

He that has no ftiame, has no grace.

Before you think of retiring from the world, be fure
that you are fit for retirement. In order to which it is
neceffary that you have a mind fo compofed by pru-
dence, reafon, and religion, that it may bear being
looked into •, a turn to rural life ; and a love for ftudy.

He who is. free from any immediate diftrefs, and can-
not be happy now, it is in vain tor him to think he ever
fhall, un^efs he changes the temper of his mind, which
is what hinders his happinefs at prefent.

Do

^ THE DIGNITY OF (Book IK

Do not grieve for him who is departed out of a trou-
blefomc and dangerous ftate into a better. If a relation,
or an acquaintance, is gone into the other world, wholly
unprepared for it, his cafe is truly lamentable.

The advantage our paffions have over us, is owing to
ourfelves. We may eafily gain fach a knowledge of
bur own vi^eaknefs, as to feel them rifmg before they
be got to the height : And it is our ov/n fault if we
do not reltrain them in time.

The moil violent fliaking wall not fhake the limpid
watei: in a glafs muddy : But a little dilUirbance will
defile that in the Vvxll, or river. If it were not for the
impurity of the mind itfelf, the fhock of temptation
would liave no eifeft.

Whoever knows his own weakneffes, and has the
fenfe to endeavour to get rid of them, will find himfelf
as fully employed, in his own mind, as a phyiician in
an hofpital.

It may not be in your power to excel many people
in riches, honours, or abilities : But you may excel
thoufands in what is incomparably more valuable, I
mean fubllantial goodnefs of heart and life. Hither
turn your ambition. Here is an objed: worthy of it.

Nothing is of any value to you that you make a bad
ufe of.

You cannot, you fay, find time to examine yourfelf,
whether you are prepared for death. It is no matter,
you muft find time to die.

It is no matter what you fpend your life in, if you
negledl the very bufinefs of life.

You may acquire great knowledge, and be the worft
for it at laft.

Don't think of giving a Ihilling, while you owe a
pound.

Shall hypocrify get footing among Chriftians ? and
(hall a Heathen have the character of having rather de-
fired to be virtuous than to be thought fo?

I know no fight more naufeous than that of a fond
hufband and wife, who have not the fenfe to behave
properly to one another before company : Nor any con-

3 verfatioiv

Of Virtue) HUMAN NATURE. 50^

verfation more fliocking than that of a fnarling couple,
who are continually girding at one another.

Confider how uncommon it is to live to old asre 1
and take care to hold yourfelf iii conilant readinefs for
death.

The unthinking bulk of mankind are ever amufing
thernfdves with fome paifuit foreign to themfclves. A
wife man is ever looking inward.

It is no wonder if he who reads, converfes, and me-
ditates, improves in knowledge. By the firli, a man
converfes with the dead ; by the fecond, with the liv-
ing; and by the third, with himfelf. So that he ap-
propriates to himfelf all the knowledge which can be
got from thofe who have lived, and from thofe now
alive.

Let no man refufe a pardon to others, but he who
does not need it for himfelf.

A very ignorant man may have a very learned li-
brary. A very learned man may be a very contemptible
creature.

If it were fafe to put off repentance and reformation
to the very laft day of life, how do you know that this
is not it ?

Endeavour to do all the good in your power. Be as
adlive, with prudence, as if you was fure of fuccefs.
When you meet a difappointment, let it not abate your
diligence, nor put you out of humour. And when
you have done all, remember you have only done your
duty.

The Dutch will not fuffer the fmallefh breach in their
dykes for fear of an inundation. Do not you fuffer the
fmalleit paffage for vice into your heart, left you find
your virtue quite overflowed.

Do not be unhappy if you have not married a pro-
fefled beauty. They generally admire themfelves fo
much, they have no love left for their huihands. Be-
lides, it might not perhaps have been very agreeable,
to you to fee every fellow, as you went into public
places, look at your wife, as if he could devour her with.
bis eyes.

Take

4(i)o* THE DIGNITY Of (Book itfy

Take no ccunfel with fiefli and blood, if j'ou afpire
at what is truly great.

A foolifli youth makes a craxy old age.

Take care of natural bialTts, as felf-love, pleafure^-
&:c. Be fure, you will always incline enough toward
the bials fide. Therefore, you need have no guard
upon yourfelf that way.

The angels arc faid in Scripture to defire to look inta
the Chrt'iian fcheme, as if to learn fomewhat* Do not
you then think it beneath you to learn, while you are
fo much interior to them. The moil knowing are the
molt delirous of knowledge. The molt virtuous the
moil defirc.us of improvement in virtue. On the con-
trary, the ic^norant think themfelves wife enough ; the
■vicious are in their own opinion good enough.

In bertirring yourfelf for the public advantage, re-
member, that if you fhould not accomplifli all that you
propofe, you will however have employed yourfelf to
good purpofe, and will not fail of your reward, if you,
fliould of fuccefs.

Let no man complain of the (hortnefs of life, but he
who can fay he has never mifpent one hour.

Make fure firfl, and principally, of that knowledge,
which is neceflary for you as a man, and a member of
fociety. Next, of what is neceffary in your particular
way of life. Afterwards, improve yourlelf in all ufe-
ful and ornamental knowledge, as far as your capacity,
ieifure, and fortune will allow.

If you would not have afflidlion vilit you twice, liften
at once to what it teaches.

Never caft your eye upon a good man, without re-
folving to imitate him. Whenever }ou fee an inflance
of vice or folly in another, let it be a warning to you
to avoid them.

"Where i.-. yeilerday now? With the years before the.
flood. Bat if you have employed it well, it Hands re-»
corded above, to your eternal honour and advantage.
If you have mifpent or negledcd it, it will appear
againll you at the laft day.

Would you have one general univerfal remedy for all
difeafes, Itudy religion. The only rational ground of

confolatiou

'^J^lrttlc.) I-iUMAN NATURE. 4ci

confolation in the various diftrefles of life, is the confi-
deration, that religion propofes a politive reward for
bearing with dignity, and improving by affliftion, and
that afflictions are in truth our greated bkflings and
proofs of the Divine favour.

If you unhappily fall into fome fatal mifcarriage,
which wounds yoar confcience, and ftiakes your life a
burden, confefs it, with all its circumrtanccs, lo fome
judicious and tender-hearted perfon, in whofe fidelity
yoii can confide, and whofe advice mav be c.f fervice to
yoii. Ifitbeoffuch a peculiar nature, that yon do
hot think it prudent to confefs yourfv-^lf giitlty of fiich
a thing, fend a full account df it, written in a difguifrd
hand, deiiring an anfwer in writii^g. When you have
the opinion of a judicious perfon upon the heinojfnefs
of your crime, which you may find you have either
through felf-love thought too flightly of, or, through an
exceilive tendernefs of confcience, blamed yourfelf too
much for, imprefs your mind properly v/ith a fenfe of
your fault ; humble yourfelf deeply before God ; and
refolve bravely no more to be guilty csf fuch folly.
When you have done fo, and find yoii can keep to
your refolutions, it is not neceffar^ that you continue
to affiift yourfelf without end for what is irrecoverably
paft. Ihe principal part of repentance is reforma-
tion.

I knov/ no way of laying out a few fliillings to more
advantage, either for protit or pleafare, than upon ari
entertaining and inflru6ling book. But this expence is»
greatly overdone by fome, and ill laid o'ut by others.

While you are unhappy becaufe your tailor has noC
C.\xi your co?!t to your mind, rf^any an honeftmail would
be glad to have one that would only keep out the cold,;'
and cannot. While you are in a paflion with your
cook, becaufe he has fpoiled you one difh among fix,
many a poor family, who are fellow-creatures, and your
fellow Chriftians, are at a lofs for bread to lupply the
wants of nature. Think of this, and give over with
fhame your foolifh and impious complaints againft that
good nefs of Providence, which has placed you in cir-
cumftances fo much above perfons of equal merit withr
yourfelf. D d Is

402 THE DIGNITY OF (Book III,

It is the unhappinefs of human life, that in every
lunn's conducl there has always been fome mifcarnage,
or fome misfortune in his circumftances, which has pre-
vented his carrying his improvements in knowledge and
■virtue the length which might have been wiftied or
imagined. To make the moil of life, fiich a number
of concurrences are necelTary, that it is no wonder they
f;;ldom- all fail to the fliare of any one perfon. Health,
long-life, fortune ; great and various natural abilities,
and a good difpofition ; an extenfive education, begun
early; indijlatigable diligence to carry on improve-
ments; a fet of acquaintance capable of afTilling in the
purfuit of knowledge, and of encouraging in virtue ;
and ha[)pening to live in an age favourable to freedom
of inquiry. If we confider the improvements fom.e
towering gcniuffes have made in knowledge, and the
lengths gone in exemplary virtue by many who have
laboured under innumerable difadvantages, we cannot
help lamenting, that they were not favoured by Provi-
dence with the others, nor imagining what inimenfe
heights they muft, in fome circumftances, have reached.
The moll remarkable concurrence of all kinds of ad-
vantages that ever was ; and the mod ftupendous ef-
fects in confequence of it, will probably, as long as
this world lafis, be the admiration and delight of all
who are judges of the fubiime labours of the greateft of
philofophers, and beft of men, the glory of our country,
and of Huma,n Nature^ Yet even in him (though a
fort of fuperior beings when compared with the reft of
the Ipecies,) it is polTible to imagine fome circumftances
different, and to the advantage. To what heights then
may our nature rife in future ftates, when every poflible
advantage ftiall concur !

Do not pretend to negled: or trifle with your duty,
unlefV you have found out uiiqueftionable and demon-
ftrat.ive proof, that the general fenfe of mankind in all
ages and nations, that virtue is the perfedion of Hu-
man Nature, and the frire way to happinefs, and vice
the contrary, is a grofs abfurdity and falfehood; that
the Bible is a forgery ; and that the belief of a judge-
ment to come is ^ dream. If you be EOt asTure of all

this.

X^f Virtue.) HUMAN NATURE, 405

this, as that twice two are four, if there be the fmalleft
poffibility that it may be othervvife. it is the very def-
peration of madnefs to run the leall hazard of the de-
ftruction of your loal by living a wicked bfe.

Death-bed repentance, and death-bed charity, are
much of a kind. Men give up their vices and their
money when they can keep rhem no longer.

Can any perfon ferioufly think that he was formed ca-
pable of reaton, virtue, and religion, only to eat, drink,
divert himfelf, and die.^

Accuftom yourfelf to the ftri6t obfervance of your
duty in all refpects, and it will in time be as trouble-
fome to omit, or to violate it, as it is to many people to
praclife it.

Study to grov/ every day vvifer and better : For every
d^y brings you nearer to death.

It is llrange to hear unthinking people dcfcant upon
the acftrons of men of univerfaliy acknowledged abilities,
and to fee them take it for granted, that they have adecl
a part entirely inconiillent with their known characflers ;
which people very rarely do, and which it is therefore
very unreafonable to fuppofe. If you were told of a
mifer's having done a generous thing, would you not
be apt either to doubt the fad:, or to conclude, that it
muft have appeared to him a likely way of getting
fomewhat ? If you were told of a very pafdonate man's
bearing an infult with exemplary patience, would you
not be furprifed ? Why then ihould you rafnly give
into the belief, that a perfon, whofe good underftanding
you are apprized of, has played the fool ? or one, whofc:
integrity is known to you, has ailed a treacherous part?
Hear the accufed before you condemn.

Value learning as much as you nliule. But remem-
ber, a judicious thinker is incomparably fuperior to \i
great reader.

What can be more monftrous than the common ex-
cufes for unfaithful nefs to the marriage-bed? People
give their vows to one another in the molt foleran
manner; and then their lirlt work is to think how
to break them. They marry for better for worfe ;
' for richer or poorer, younger or older ; handfomer

D d":L or

404 THE DIGNITY OF, &€.

or plainer. And then, when they come to repent of
their tbili choice, thty pretend to excufe the breach of
folemn >ou's by the prettxt of deiedls they find in
one anoiher ; cf which it is wholly their own fault if
thes were not iufficieutly apprized before their coming
together.

To defeat calumny, i.Defpi^eit. To feem difturbed
about it, is the way to make it be believed. And flab-
bing your defan^er will not prove }cu innocent. 2. Live
an exemplary life, and then your general good ch^^radter
■will overpower it. 3. Speak tenderly of every body,
even of your defameiSy and you will make the whole
world cry. Shame on them who can find in their hearts
to injure one fo inoffenlive.

You Tay,. your misfortunes are hard to bear. Your
vices are like wile hard to be forgiven. Is it terrible to
think af your fuflering pain, ficknefs, poverty, or the
lols of dear friends or relations ? It is more terrible to
think of your having offended the infinitely great and
good Creator, Preferver, and Judge of the world, your
kind and bountiful Father and belt Friend. Is pain a
great evil? Vice is a gi eater. It is rebellion againft the
Supreme Authority of the univerfe. Is the lols of a be-
love-d wife like teaiing limb from limb ? So is fallehood^
cruelty, or ingratitude, like unhinging the univerfe, and
bringiig chaos back again : For they tend to univerfal
diforder, and the de.ftrudion of the creation of God,
Do you fliudder at the thought of poverty or difeafe ?
Think with what eye Infinite Purity mull behold wick-
ednefs ; with what abhorrence abfolute Perfed:ion mufl
fee the ruin produced in his works by irregularity and
vice. Do you defire to efcape mifery ? Fly from fin.
Do you wifh to avoid punilhment? Above all things
avoid wickednefs, the caufe of it.

THE

T HI - jr-^

I G N I T Y

or

HUMAN NATURE.

BOOK IV.

Of Revealed Religion.

INTRODUCTION.

THAT it is in itfelf agreeable to reditude, neceflary
to the Dignitj^ of Haman Nature, and the requi-
site concurrence of moral agents with the general fcheme
of the Governor of the univerfe, that we Hxidy above
all things to perform our whole duty, viz. Taking pro-
per care of our bodies and of our minds, lovmg our fel-
lovv-creatures as ourfelves, and loving and fervmg our
Creator; that this is our indiipeafable duty, and that
the habitual negled;, or violation of it, upon whatever
pretence, will expofe us to the Divine dilpleafure, as
the confcientioas obfervance of it is mod likely to gain
us his favour, and confequently tinal happiuefs; all this
appears clear to human reafon, fcparace from any con-
lideration of the truth of revelation, and deducibic from
univerfally acknowledged principles. And if it may bz
fuppofed m the lowed degree probable, that the kind
and merciful Parent of his creatures, who would have
all men to be faved, and, in a conhdency with eternal
and immut'ible reditude, to co:ne to that happmefa, of
which their nature was formed cap.ibie; if it m ,y be
conceived in the loweit degree probabie,that God diould
from the beginning have ordered things io, that one me-
thod, among others, for promoting univerfal goodnef'< and

D d 3 happuiefs^

4o6 THE DIGNITY OF (Book IV.

happinefs, fhould be, the appearance of an exprefs mef-
fage,'Or revelation from himfeif, with a fet of clearer
and more flriking inllructionp, than had been 'any other
way communicated to mankind; if this be conceivable
without any direct abfurdiiy, then is it likewife evident
from the principles of natin*al religion or reafon. that it
is the indifpenfable duty of ali thofe of our fpccies, to
whom any fuch fuppofed Divine meflyge, or revelarion,
may be offered, to beftow the utmoft diHgence in ex-
aTiining its pretenfions, and, if found fufficienf, to ad-
mit them with candor and finccrity of mind, and to re-
ceive the revelation itfelf v;irh that veneration and fub-
miffion, which it becomes dependent creatures to exprefs
to Him who fent it.

That there is nothing direclly abfurd, or contradic-
tory to reafon, in the fuppofition of the pofiibility of a
revelation given from God, for the reformation and im-
provement of mankind, is evident from its having been
the opinion and the hope of the wifeft and bell of man-
kind, in all ages and various nations. Socrates, Plato^
Confucius, and others, the bright and burning lights of
antiquity, have given their authority to the opinion of
the probability of a revelation from God. They have
declared, that they thought it an affair of great confe-
quence to re-kindle the light of reafon, almoft extin-
guifhed by vice and folly ; to recal a bewildered race
of beings into the way of virtue, to teach mankind, with
certainty and authority, how they o«ght to behave to-
ward their Creator, fo as to obtain his favour and the
pardon of their offences. Thty who were the bell qua-
lified of all uninfpired men of thofe ancient times for
inftructing mankind, were ready to own themfelves in-
fufiicient for the talk of reforming the world. And it
is notorious, that their worthy labours were in no re-
fpedt adequate to the univerfal, or general amendment
of manners, even in the countries in which they lived
and taught. For that themfelves greatly wanted iti-
ftrudion, appears plainly from what they have writ
upon fome of the moft important points of morals, as
the immortality of the foul ; the nature, degree, and
continuance of the rewards and punifliments of the fu-

tur^

Revealed Religion.) HUMAN NATURE. 4C7

tiire ftate, and the nie-ans of 'Otjining the pardon of
fin. And that their leflbns fliould have any conhder-
able or powerful influence upon the people in general,
was not to be expected, as they could at beft but give
them as their opinions; reafoii.ible indeed, and clear in
the main, to any underllanding, which fliould take the
trouble to examine ; but backed with no authoritative
fandion, or Divine atteitation, to command attention
n d obedience.

It is evident, that, as there can be, on one hand, no
.merit in believing what is true, even religious truths
vi^ithout examination (for nothing is virtuous, or prnife-
worthy, that is irrational ; and it is irrational to receive
for truth what one has no folid reafon to think is true) ;
fo on the other, to reject truth, efpecially religious truth,
on any indired: or dilingenuous account, or for any rea-
fon, befides fome unfurmountable inconfiftency in the
dodtrine, or deficiency in the evi4ence, is perverfe and
wicked. The faith, therefore, that is acceptable to
God, who is alike the Author of both reafon and reve-
lation, is that rational reception of religious truth, vvhicli
arifes from candid aqd diligent examination, and a due
fubmiffion to Divine Authority. And the unbelief,
which is condemned in Scripture, is that rcjedlion of
the revealed Will of God, which is owing to prejudice,
negligence, pride, or a fatal attachment to vice.

The guilt of wilfully rejecting or oppofmg Divine
Truth mufl; be more or lefs atrocious, according as the
advantages for inquiry, and fatisfaction upon the fubjed,
are greater, or lefs. Tlie inhabitants of the dark and
barbarous parts of the world, and even of the countries,
which are over-run by PopiQi fuperilition, will therefore
be found nmch mere exculabie for their deficiencies
both in faith and practice, than we of thia enlightened
age, and nation, who enjoy every imagniable advantage
for free inquiry, and labour under no kind of bias cither
toward credulity or the contrary, but what we clioc^fs
to fubjedl ourieives to.

Befides our bf-ing indifpenfably obliged, in point of
duty, to take the utmoft ca-e, that a genuine reveianon
tVom God do not meet with negied, much lefs> diiin-

D d 4 genuous

4^8 THE DIGNITY OF (Book If.

genuous oppofition, from us ; it is al{l> to be confidered,
what conducl wifdom prefcribes in fuch a cafe. Were
there no guilt in treating revelation with contempt, or
oppofition, yet no man of prudence would wilfuliy de-
prive himfelf of any probable advantage for information
and improvement, from whatever quarter it might come.
Nor will any wife man thiii^^ lightjy of a fcheme in-
tended, as Divine Revelation is, for the important ends
of republifliing, with a fet of authoritative fanclions, the
religion of nature, and fixing beyond all difpute the
duty of mankind, and the means for attaining their
greateil: happinefs ; and for communicating to them va-
rious in;iportant truths not known before, nor difcover-
able by human reafon. That reve:lation has efieclually
done thefe things, vv'iil appear by the general viev/ of it.
tjiat vv^ill be exhibited in the fecond fedion.

A direcl, explicit law, given by Divine Authority, is
the very thing which fuch a fnort-ilghted, and imperfe6t
order of beings as mankind, were peculiarly in w^ant of.
Nor is any method fo tit for governing a fet of creatures
generally unqualified for reafoning out, vrith proper
clearnefs and certainty, the means of attaining happi-
nefs, as a diftind fyltem of rules of conducl guarded by
proper fan£lions. is not all human government confti-
tuted on that foundation ? When a new ftate or colony
is to be fettled, do the founders truft to the reafon of ij
Miixed multitude for the obfervance of equity, the fe-
mirity of property, and happinefs of the whole ? And
■^s it not a more effeclual wdj to lead mankind to the
lJ|^ of God, and one another, to give them an exprefs
law to that purpofe, than to leave it to their oxvn rea-
fonings, to tind out their duty to their Creator, and to
on« another, and whether they might triiie with it, or
re|3lve faithfully to perform it ? Therefore mankind,
have, probably, in no age been wholly left to their own
reafon : but a (landing politive inflituticn has all alonp;
been kept up in one part of the world, or other ; and
would in all probahility have been more luiiverfaily, as
•^vell as more confpicuoully eftabliflied ; but for the
wickednefs of mankind, which rendered then unworthy
©f partaking univerfally of this blefiing, and occafioned

Pi>^JcdReJ:glo:i.) HUMAN NATURE. 4a^

jts being imparted to them in a more obfcurc and li-
mited manner.

We are at prefent in a ftate of difcipline ; and everj
thing is intended as a part of our trial, and means of
improvement. Revelation may be coniidered in the
fame liglit. A mefluge from heaven is brought to our
ears, attended with fuch evidences, as may be fufficient
to convince the unprejudiced mhid of its being genuine;
but at the fame time not lb ufcertaiued, but that pre-
tences for cavilling at, and oppoiing it, may, by diUn-
genuous men, be found. If this gives an opportunity
for the exercife of honell inquiry, and exhibits in the
fairelt light the difrerent characters of the fincere, but
cautious, and inquilitive lover of truth ; of the indolent,
unthinking, and credulous, who believes with the multi-
tude •, and of the perverfe and dilingenuous, who re;e(fbs
whatever is not fuitable to his ways of thinking or living;
if revelation does thefe things, is it not to be reckoned one
pf the nobleit trials of the prefent Hate ? And is it not
promulgated in the very manner it ought to have been.

Standing oracles were probably fome of the firll me-
thods v.'hich the Divine Wif lom made ufe of to com-
municate particular exprefs informations to mankind-
There v/as an appointed place, to which worfhippers
f eforted, and copiulting, received anfvvers, and diredlions.
Spiritual beings vvere employed in revealing the Divine
Will to mankind. And in vifions and dreams, commu-
jrtications were given to men of charaders eminent for
virtue and piety. A race of prophets, or perfons under
Divine Inituence, fucceeding to one another, fo as there
fnould be no long period without one or more fuch in-
Ipired rnen, kept up an impreliion of the fuperinten-
4ency of God, and of the neceliity of obedience to Him.
But we knov/ of no method fo proper for communicating

iiankind in geneji^l, a fet of ufeful informations ; fo
.') 'iyejdt l^dntL. donltant, and extenfive advantage to

Jfcitwd

em,' as geirv^ng/ con»it^ to writing, by which
means th^rare e^y accelBbie to all, to be confulted at
all times and in all places.

The revelation, therefore, with which we are blelTed,
has been, by the Divine Providence dire<5ted to be penned

4IO THE DIGNITY OF (Book IV.

by Mofes^ the Prophets, and Apollles ; and has been
wonderfuily preferved for many ages, free, for any thing
we know, or have reafon to fulped:, from material cor-
ruptions and alterations ; and in it Ave have all informa-
tions neceffary for our conducl here, and happinefs
hereafter.

Whoever choofes to enlarge the fphere of his inquiry
as wide as poffible, may examine the feveral fchemes of
religion, which have pretended to a Divine Original,
and by comparing them together, he will foon find
which bears the characters of being truly from heaven.

As to us, who live in thefe happy realms of know^-
ledge and freedom of inquiry, the Religion contained
in the Scripture of the Old and New Teftaments offers
itfelf more immediately, and challenges our chief and
moft attentive examination ; it is therefore evident, that
it lies immediately upon us to inquire into its pretenfions ;
and that we may more fafely negled: all the others ;
none of which the Divine Providence has given us io
fair an opportunity of examining, or made fo clearly our
duty to inquire into. But to inquire into religion in an
impartial manner, a man muft begin with fhaking off
all prejudice, from education and general opinion, and
muft fuppofe himfelf a mere unprincipled Indian^ not
bialTed to any fpecies of religion in the world. He
muft likew^fe refolve to go through the whole of what
he is to examine ; not contenting himfelf with a par-
tial and imperfect view of things, which is the way to
acquire imperfed and miftaken notions. He muft alfo
go directly to the fountain, if he would know the true
virtues of the water of life ; that is, he muft, to knov/
the religion of the Scriptures, go direcrly to the Scrip-
tures, and ftudy them more than all the Syftems or Bo-
dies oT Divinity in the world.

There is no greater hindrance to the candid exami-
nation and ready reception of fo pure and ftricT: a fcheme
of Religion as the Chriftian, than a,j5tal attachment to
vice. This was the original obftacle, which retarded
its eftablifhment in the world, at its firft appearance ;
has prevented its progrefs ever fmce ; has difguifed and
deformed its native beauty \ has almoft v/holly de-
feated

Revealed Rtllglcn.) HUMAN NATURE. 411

feated its genuine intention, in one chnrcli ; and railed
enemies againft it, even in this land of light, in an age
immediately fucceeding to the times, in which it flood
the examination of the ableft inquirers, and came out
eftabliflied upon a more rational foundation, than ever
it flood upon, from the apoflolic age downwards. It
will therefore be neceifary, above all things, for the in-
quirer into the truth of Chriftianity, to purge his mind
from every corrupt affection, that may prompt him to
wiHi to find it fuipicious or falfe ; to take no counfel
with fleili and blood ; but to labour to work himielf up
to that pitch af heavenly-mindednei's, which it requires;
that fo he may not only be wholly unprejudiced againfl:
it, but may be difpoled to liften to reafon in its favour,
and may find within himielf a witnefs to its truth.

SECT. I.

Previous Objecliotis againjl a Revelation in general, and
that of Scripture in particular, conjidered,

A Revelation had not been given to mankind, had
there been no need of it, in fuch a fenfe as that
it mufi: prove wholly ufelefs But the queflion is, whe-
ther it is not an abfurdity to talk of a genuine revela-
tion's being needlefs, or ufelefs, can any thing be faid
to be needlefs or ufelefs that is calculated to improve
mankind? If a fet of moral inftruclions from one per-
fon will be of any fervice to me, can it be faid, that
more of the fame kind will be ufelefs ? If 1 had already
digcfted all the knowledge, that is to be got in books,
and by converfation with the wife and learned of my
own fpecies, would the converfation of a fuperior being
be needlefs and ufelefs to me ? Nay, if the archangel
Gabriel had in his power to receive fome new inform-
ations by Revelation from God, would he negledl them,
as needlefs and ufelefs, becaafe his knowledge is already
immenfely extcniive ? Thofe objedlors to Revelation,
who talk of its being unneceffary, do not feem to have
clear ideas to their words. For if they had, they never
would think of limiting the Divine Goodnefs fo his
creatures, or of alleging, that their advantages for hap-
pinefs were too great. Nor would one think that Re-
^ ' velaticn

41^ THE DIGNITY OF (Book IT,

velation fhould ever have been looked on as fuperfluous,
by any perfoii who knew the world ; but on the con-
trary, that all inch would readily acknowledge, that if
^t were poflible to have yet another additional Revela-
tion, or advantage tor virtue, mankind would not then
be at all too good. Nor can any one help feeing the
real eventual advantage of Revelation, who knows any
thing of the difference between the copdifon, as to
knowledge and virtue, of ihpfe ages and n.tion-, which
have, and thofe which have not enjoyed the light of it.
And here it is to be remembered, that in all probability
it is a very fmall part of our knowledge that is the ge-
nuine acqUilirion of mere hunsan realon, wholly un-
allifted. The very ufe of letters feems to have preten-
tions to a greater author than Cadmus^ or than Mojes.
And probably the whole of the religious knowledge we
poiUfs, is originally owing to rcvelariun.

The deplorable darkntfs and ignorance, in which
thofe of our fpecies are found involved, who have lived
detached from the reft of mankind, and have never en-
joyed, or have wholly loft, all traces of revealed know-
ledge (if that be really the cafe of any people, which is
to be doubted) is a proof of the advantage ot Revelation,
And it is only frqm what we find to be the cafe of thofe
newly difcovered nations, who have undoubtedly few
fupernatural advantages, that we can fairly judge, wha£
the ftate of mankind in general would have been, if the
fpecies had been left whol.'y to themfelves. For, as to
this fide of the globe, it is to be queftioned, if there ever
was any people upon it, who could be faid to be in a,
perfect ft:ate of pature, as will afterwards appear.

The defpifers of Revealed. Religion, on account of
the Aii-fuf5ciency of human reafon, are defired to con-
lider the following proofs of its boafted fufficiency iii
matters of both belief and pradice.

The only account we have of the Antediluvian man-
ners, is that given by Mofes, viz. That all fiefli cor-t
rupted their ways to fuch a degree, as to render it ne-
celTary to purify the earth by a general deluge. Of
the partriarchal times, the only accounts we have are
likewife from the fame venerable writer ; which {hew

th^

Revealed ReUgiofi.) llUMAN NATIIRE. - 415

the people of ihofe ages, except a few families, to have
befn v^hoJlj given to polytheifm and idolatry. The
dtftrudi -n of the five cities by fire from lieaven, for
the mjlt abominable and unriatutal crimes, fhevvs the
ftare of corraplion to which the people of thofe times
were funk. The accounts we have from Herodotus and
Diodorus Siculi/s, of the religion of the Egyptians, the
fathers of wifdom and learning, are the dilgrace of hu-
man reafon. Their worlhipping the moft contempti-
ble and hatetul animals, as crocodiles, ftorks, cats, mon-
keys, and calves; to kill which facred animals, was
deathby their law, and vvhichthey carefully embalmed,
and folemnly depofited in tombs ; aird their adoration
even of pknts, as leeks and onions ; thefe are ftrange
iniiances of the fufFiciency of reafjn forjudging in re-
ligious matters I They alfo (according to the fame au-
thoi ) allowed of theft ; and made marriages between
brothers and fillers a part of religion. What were all
the popular religions of the Pagans in general, but a
heap of abfurdities ? What can be faid of their deities;
■whole characters were too fhocking, for men and wo-
men of fuch manners to be fuffered to live among us ?
And left there fiiouM be any want of fuch hopeful ob-
jed:s of worfliip, they multiplied them to fuch a num-
ber, that Va?'ro reckons up a little army of them, and
Lucian reprefents the heavens as in danger of being
broke down with the weight of fach a multitude. The
horrid pradlice of appealing them with human blood,
and even with that of the children of the zealous votaries
themfelves, with the abominable impurities afcribed to
them, and pradifed by their blind worlbippers in ho-
nour of them, fhew what notions of the objed:, and
nature of worihip, human reafon, left to itfelf, is apt to
run into. Thole, who had better notions of the fupe-
rior powers, reprefent them as either quarrelling and
fighting {^Horner makes his goddeiles treat one another
with the language of BUlinfgate ) or as a fet of idle
luxurious voluptuaries, ipending their whole time in
quaffing of nedar, wholly regardlefs of human affairs.
In Tome ancient nations, every young woman was
©biiged to proftitute herfsif in the temple of Venusy as

» icli«

4r4 THE DIGNI-rr OF (Book IV.

a religious ceremony. Tbucydides fays, that both Greeks
and Barbarians thought robbery and plunder glorious.
The whole ancient heroifm was indeed little elfe. And
it was cnieliy by violence and brutal fury, that the
Macedonian^ Roman^ and other dates acquired fuch an
extent of doininion. From Horner^ and other writers,
down to the Roman hiftorians, we fee how the manners of
ancient times aJ lowed to treat captives in war. Princesf
and Princeiles we re dragged in triumph after the chariot
of the eonqueror ; and they, and the inferior people,
by thoLifands, butchered in cold blood, or condemned
to llavery : The beautiful part of the female captives
ihared among the heroes, and condemned to proftitu-
tion, and infamy. The laws of Lycurgus v/ere founded
in war and favage heroifm, and allowed ftealing, un-
lefs the perfon was caught in the facl. Adultery was
alfo in certain cafes eftabliOied by law. Expofing of
children was, among the Rovians^ according to La6tan-
tiuSy a daily prad:ice. Gladiators butchering one ano-
ther by thoufinds, was the reigning diveilion among
tliofe lords of the world for ages. And it was comm.onj,
when one had got the other down, for the conqueror
to look at the people for their orders, whether to fpare
or kill him, which they often gave for the latter ; and
even the ladies, if we may believe their own writers,
would often give the fignal to defpatch a poor, con-
quered, helplefs vidlim, that they might feail their fa-
vage and unwomanly hearts with fcenes of cruelty and
blood. The authors of the Grecian wifdom were almofl
all addicted to one vice or other, fome more, forae lefs
fcandalous. Their fnarling, and impudence, got them
the appellation of Cynics ; and difputts about words run
through all their writmgs. Too many of both Greek and
i^07«^j/zphilofophers, or wife men, flattered the vices of
princes. Socrates himfelf, the father of wifdom, and op-
pofer of poly theifm, encouraged to confult the oracles, and
to offer facrifice to idols, Plato^s morals were fo obfcure,
that it required a life-time to undei itand them. Cicero
excufes and countenances lewdnefs m iorae parts of his
writings. And thofe of Seneca are not without their
poifon. What were the manners of the polite court of
jdug'njlus (to fay nothing of the fea of blood, through

which

Revealed Religion.) HUMAN NATURE. 415

which he fwam to the imperial throne) is pretty evi-
dent from the abominable and unnatural filthinels fcat-
tered through the writings of the wits of that elegant
age. Which of the ancient fages did not too far tem-
porize, and conform to the national fuperftiiion, con-
trary to their better knowledge, and even make that
worlt fpecies of dillimulation a part of the duty of a
good citizen ; the confequence of which was the effec-
tual rivetting of error, and prevention of reafonable in-
quiry and reformation. It is certain, that whole nations
have placed virtue on directly oppofite fides ; and that
the wife ancients differed in their notions of what the
chief good of man confifted in, to fuch a degree, that
one author reckons up feveral hundred different opi-
nions on the fubject. This fhews that the underifand-
ing, or moral ienfe, though fufficient, when illuminated
by Divine Revelation, to judge of truth, is not, ff)r all
that, capable of ftriking out of itfelf fufficient light,
fafely to guide itfelf, efpecialiy overwhelmed and op-
prefTed as it is by vice and prejudice. The mofl fub-
lime of the Heathen phiiofophers never put the immor-
tality of the foul (the foundation of all religion) out of
doubt. On the contrary, they reprefent it as at belt
only a very delirable fcheme. Of a general refurrec-
tion of the body, an univerfal public judgment, and
final happinefs of the whole Human Nature, foul and
body, in a Itate of everbfting glory, it does not appear
that they had any clear notions ; or that they carried
their views beyond the Elyfian flate. None of them
could fatisfy a thinking mind about the proper means
for propitiating the Deity, or v»^hether guilt was likely
to be pardoned at all ; nor could any of them prefcribe
an acceptable method of addrefling the Object of wor-
Ihip. On the contrary, Plato reprefents the wife So-
crates as at a full (top, and advifing not to worfliip iit
all, till fuch time as it ftiould pleafe God to inform
mankind, by an exprefs revelation, how they might
addrefs him acceptably. IN or did any of them futii-
ciently mculcate humility, the foundation of all virtues.
On the contrary, the very fchemes of fome of the fedts
were rather founded in pride and obitinacy. Nor did
2 * any

4i6 THE DIGNITY OF (Bock if /

any of them go fo far as to fliew that forgiving injuries,
loving enemies, and ietting the affedicns upon the fu-
ture heavenly ftate, were abloluteiy neceflary. The
titmoft that any of them did, was to recommend the
more fublime virtues to the pradice of fuch perfons as
could reach them. So much for the Heathen dodnnes
and morals.

Mahomet is knovim to have abandoned inmfelf to luft
nil his life long. His impofturts were fo grofs, that
when he firft broached them, his belt friends v/ere
afhamed of both hira and them. His religion fets up
on the foot of direct violence and force of arms, and
makes fenfual gratifications, to the moll exccffive de-
gree of beaftiinels, the final reward of a ftrid attach-
ment to it. The Koran, fo far as it is an original, is a
heap of abfurd do^Yiines, and tritlirig or bad laws, l"he
few miracles which Mahomet pretends to have per-
formed, are either things within the reach of human
power, or are hideous' and incredible ablurdities, or are
wholly unattefted.

The papifts, who pretend to be Chriftians; but have
in fact forged a religion of their own ; have they done
any honour to the opinion of the ail-fufiiciency of rea-
fon in matters of religion .'' Let every one of their pecu-
liar doftrines be examined, and let it be co.tifidered
what advantage it is of to mankind for regulating their
belief, and praclice. Their invocation of faints, who
ought to be omni prefect, to hear their prayers ;
which, according to their own account of the matter,
they are not. Their purgatory, cut of which the'
pried can pray a foul at any time for money, which
mull defeat the very defign of a purgatory. Their
penances, pilgrimages, fines, abfolutions, and indulgen-
ces ; whofe dired tendency is to lead the deluded vo-
taries of that curfed fuperftition into a total negled of
the obligations of virtue, defeating the very end of reli-
gion. The infallibility of their popes, while one thun-
ders out bulls and decrees diredly contrary to tbofe of
another. And, iail and worll (for it is endlefs to enu-
merate the abfurdities of Popery) that moil hideous
and monftrous of all productions of the human brain/
Uanfubftantiation, which ai once confounds all knfe,
^ overturns

^e%*ea!ed Religion.) HUMAN NATURE. 417

overturns all reafoning, and renders all truth precarious
and uncertain. Thefe are the triumphs of reafon ;
thefe the produdions of human invention, when applied
to making of religions.

Upon the whole, from this brief and imperfeft repre-
fentation of the (late of rliofe parts of the world which
have enjoyed but a very little of the light of genuine
Divine Revelation, (for it is to be doubted, whether
any was ever wholly without it) and of thofe which
have wickedly extinguifhed, or fooliQily forfaken it,-
from this very brief reprefentation, I fay, human reafon,
iinaffifted from above, ftiews itfelf fo far from fufficient
for leading mankind in general into a completely right
belief and prad:ice, that in almoft every point, beyond
mere fimple right and wrong, it milleads into error, or
falls fhort of truth. As the naked eye, though very fit
for directing our way on earth, yetmifieprefents, through
its weaknefs, every celeflial objed •, (hews the fun no
bigger than a chariot- wheel, the moon flat like a plate
offilver, and the planets like lucid points. The fame
eye ftrengthened by a telefcope fees the fun, and moon,
and planets, large, and globular, as they really are. Re-
velation is that to reafon, which a telefcope is to the
eye ; an advantage and improvement. As he, who
would fee the wonders of the heavens, arms his eye
with a telefcope, fo does the judicious inquirer into re-
ligious truth, apply to revelation for thofe informations,
which reafon alone would never have given, though it
judges of, and approves them, when given. And as
the aftronomer does not think of putting out his eye,
in order to fee better with a telefcope ; fo neither does
the judicious advocate for revelation defire to oppofc it
to reafon, but to examine it by reafon, and to improve
his reafon by it.

The abominable prieft craft, and horrid perfecution
and bloodflied, which have been the difgrace of a reli-
gion, whofe diftinguilbing charadleriftic is benevolence,
is no confutation of what I have been advancingin fup-
port of the natural tendency and atlual good effeds
upon a great number cftiiankind, of pure religion ; ind
only faews that even a Divine appointment may be per-

E e verted

■jfn THE DIGNITY OF (Book T^ .

verted to the purpofe of eftablifhing the kingdom of
Satan. At any rate, the abufe of revelation, is no bet-
ter objection againft revelation, than that of reafon (of
which every hourprefents us various inflances) is againft
reafon ; which no body ever thought of urging, as an
argument that it was not of Divine original.

The difputes among the many different fe<£ts of
Chriftians, which have rendered it very difficult for
thofe, who fearch for the do6lrrnes of revealed religion,
flfty where, but in the Bible itlelf, to fettle their judg-
ment upon many points ; thofe difputes are no juft ob-
jection againft revelation, any more than againft every
branch of human fcience whatever; upon every one of
■which, not excepting even the pure mathematics, con-
troverfies have been raifed. A revelation, upon which
it ftiould be impoffible for defigning, fubtle men to raife
difputes, is hardly conceivable ; or, however, is altoge-
ther inconfiftent with the idea of a contrivance intended
for the improvement of a fetof free, moral agents; who
muft be expefted to treat revelation, as well as every
other kind of information, according to their refpedive
capacities, and tempers of mind.

: If it has been alleged, that for God to have recourfe
to a dired raeffkge, or revelation, for reforming or im-
proving mankind, or fupplying the deficiencies of rea-
fon, looks like a defect in the make of the creature ;
and that reafon ought alone to have been made origi-
nally equal to the purpofe of enabling mankind to fecure
their final happinefs ; the anfwer is eafy, to wit. That
if human reafon were fuppofed more equal to the pur-
pofe for vvhich it was given than it is, a revelation might
Itill be of great advantage. And that to fuppofe an ex-
prefs contrivance for mending the moral world necelfary,
or ufeful, is no more unphilofophical, or to fpeak pro-
perly, more unworthy of God, than one for the fame
purpofe, in the natural world. And this latter is by
our great philofopher allowed to be probable.

Suppofing it reafonable to believe that the Divine
Power, either immediately, or by means of the inter-
vention or inftrumentality of inferior agents and caufes,
does coutinually aduatethe natural world, and conduft

the

I^evealed Religion.) HUMAN NATURE. 419

the moral ; is not this a continued interpofitlon ? Why
then fhould the thought of an extraordinary interpofi-
tion on an extraordinary occafion, in order to a great
and important end, be lb difficult to conceive? At any
rate, what mull thofe gentlemen, v/ho are fo ilartled
at the notion of an extraordinary ftep taken by the infi-
nitely wife and abfolutely free Governor of the world ;
what mud they fay of the creation of the univcrfe ?
Did the univerCe come into exiftence by fettled laws of
nature? Is there any law of nature by which nothing
becomes fomething ? And does that law take piace at
fuch and fuch precife times, and no other ? Let the
oppofers of extraordinary interpofitions make the molt
of that difficulty, they mull acknowledge lomewhat ex-
traordinary, as they chooie to call it, to take place now
and then in the univerfe on occalion of the creation of
a world. And it does not appear to me, tiiat the reflo-
ration, or (as it may be called) making a- new a world,
is of much lefs confequence, or lefs worthy of a parti-
cular interpofitlon, than the fit ft creation ot it.

But after all, what is it thofe gentlemen puzzle them-
felves with ? Are they fure, that in order, the giving a
pofitive revelation to mankind, and the reftoration of a
world by means of fuch an inilitution as the Chriftian,
there is any thing to be done out of, or contrary to, the
common courfe of things ? Can they be pofitive, that
there never was, or will be, any fcheme, analogous to
this, contrived for any other order of beings m the uni-
verfe ? To affirm this, would be about as judicious as
the opinion of the vuigar, that thunder is an immediate
expreffion of the Divine difpleai'ure, and that comets
are fent on purpofe to give nc-tice of impending judg-
ments* Whereas a little knowledge of nature Ihews,
that, whatever moral inftrudions thofe pha^nomena are
in general fitted to communicate at all times to man-
kind, the caufe of them is part of the mere conftitudon
of nature. And who can fay, that fuperior beings may
not have fuch extenfive views of the auguft pian of the
Divine government, as to lee the whole Icheme of Re-
vealed Religion in the fame light ?

E e i Nor

/p# THE DIGNITY OF (Book IT,

Nor are there wanting various particulars, in the
Divine government of the moral world, analogous, in
a lower fpherc, to the grand fcheme of revelation.
How much are we in the prefent ftate dependent on
others for various advantages fpiritual and temporal ?
What gift of God do we receive without the interpofi-
tion of fome agent ? How are parents, teachers, fpiritual
paftors, and guardian angeis, made the channels of the
Divine goodnefs to us ? Is there not in this fomething
fimiiar to our receiving the ineftimable advantages of
the perfect knowledge of our duty, the pardon of our
fins, and all the bleiTings which religion beitows, through
the channel of a Mediator between God and us ? Our
Saviour's taking upon himfelf certain fufferings, bj
which we are to gain great advantages, is by no means
foreign to the common courfe of the world, in w^hich
"we fee very great hazards run, and actual, inconvenien-
eies fuffered, by friends and relations for one another.
He and his apoflles allow of this analogy.

In the common courfe of things, thoughtlefsnefs and
folly, which though not innocent, are yet pitiable, are
the caufes of very terrible misfortunes ; and are there-
fore in many cafes provided for by the goodnefs of the
wife Governor of the world, fo that they do not always
prove irretrievable. A thoughtlefs perfon, by intem-
perance, runs himfelf into a quarrel, in which he is
^vounded. Without help, he muft perilh. And it is
not to be expecled, that he fliould be miraculouily re-
covered. Is it not the Divine goodnefs, which has
furnifhed the materials neceffary for his cure, made
provifion in the formation of the human body for the
accidents it might be liable to, fo that every hurt fhould
not prove fatal to it ; and engaged us to be kind and
helpful to one another ; fo tha.t we fliould be furc of
*:omfort from one or other in our diftrefs ? In the fame
manner, and by the fame goodnefs, exerted in a higher
degree, revelation teaches us, a remedy is provided for
the recovery to the Divine mercy (in a confiftency with
the wifdom and rectitude of his moral government) of
a fallen, offending order of beings. In the cafe of the
unfortunate perfon here exemplified, his being convinced

Revealed Religion.) HUMAN NATURE. , 421

of his folly ; his being heartily concerned for it ; and
his refolving never more to be guilty of the like, is not
iufficient for his recovery ; any more than repentance
-and reformation alone could be fuppofed fufficient to
put offenders on a footing with innocent beings.

Natural ends are produced by natural means ; fo
are moral. Natural means are many of them flow, and
feemingly unpromifing. if experience did notlhew their
fitnefs. It may therefore be concluded, and hoped,
that the deiign of giving a revelation to mankind,
however unpromifing of extenlive fuccefs, will even-
tually^ and upon the whole, be gained, in fuch a mea-
fure as it may not be wholly defeated. Natural means
come lliort, in fome particular initances, of their direct
and apparent ends ; as in abortions of all kinds in the
animal and vegetable world. In the fame manner it is
to be feared, that all the moral means ufed by Divine
Goodnefs, for the reformation of mankind, and revela-
tion among the reft, will, through their perverfenefs,
come greatly (hort of the dired end, the happinefs of
the fpecies ; though it fliall not be in the power of all
created beings to prevent the fecondary and more indi-
red: intention of the Divine moral inflitutions.

Some oppofers of revelation have run themielves into
a great many difficulties, by forming to themffelves a fet
of groundlefs and arbitrary notions of what a revelation
from God ought abfolutely to be, v/hich not taking
place according to their theory, they have concluded
againft the credibility of revelation ; than which no-
thing can be imagined more rafh and unreafonable, to
fay the leaft. They have, for example, laid it down
for an infallible pofition, that a truly divine revelation
muft contain all poffible kinds and degrees of know-
ledge. But findmg that the modern aftronomy, and
other fciences, have no place in Scripture, or that the
expreffions in thofe ancient books do not always fuitthe
trttephilofophy, they conclude that Scripture is not given
by infpiration. But when it is confidered, that the de-
iign of revelation was not to make men philofophcrs, it
may very well be fuppofed, that the fpirit which con-
duced it did not fee it neceffary to infpire the facred

E e 3 ' l^enmen

422 THE DIGNITY OF (Book IV.

penmen with any knowledge not diredly neceffary for
improving mens hearts and Jives. Finding fome incon-
iiderable variations in the hiftoricAl accounts, as of our
Saviour's reiurreftion, and other particulars, they con-
clude, that the narration is not authentic ; for that in-
fpiration mull have prevented any Inch variation in the
accounis of the different writers. But it is to be re-
membered, that the meafure of infpiration mufl be fup-
pofed to have been limited ; that every lingle article
and fyllable was not neceffary to be exprefsly inf-jired ;
that where the human faculties of rhe writes were in
the main lufficient, it was not to be fuppofed infpiration
fliOLild interpofe : and that revelation was deligned to
be perfect (as all things with which we have to do at
pre'ent) only to a certain degree.

The want of univerfality is an objection of the fame.
kind. But if the coniideralion of the true religion's
not being communicated alike to all rnankind, proves
any thing againft it, the fame objedion lies againit rea-
ion. For it is given to men in fuch different meafures,
as almoft to render it doubtful whether they ought not
to be pronounced of different fpecies. Nor is there any
injuitice in the different diftribution of gifts and ad-
vantages ; if we take in the due allowance made for
thofe differences in the final judgment. If a Hottentot
be hereafter judged as a Hottentot, he ought as much to
own the juitice of his fentence, as a Newton, when
judged as a philofopher.

Could we have formed any jufl: notion what the mea-
fure of human reafon, what the reach of human laga-
city out to have been? Wheiher it ought to ffiine forth
in its greateft brightnefs at fiift, or to come to its ma-
turity by flow degrees ; W'hether it ought in its exer-
tion to be wholly independent on the body, or if it
fliould be liable to be difordered with the diforder of
the corporeal frame; whether it ought to be always
equal, or w^eak in youth and in extreme old age. Who
would have thought the feemingly precarious faculty
of invention a proper method for improving arts and
fciences! Who would have thought that writing and
printing could ever have been made the means of car-
rying

Re^oealed Rel'tgion. ) HUMAN NATURE. 423

rying human knowledge to the height we know they
have done ? If we find that Divine Wifdom can, by
the moft unpromiiing caiifes, produce the greatell ef-
fects, and that hardly any thing is CDnftituted in lucbr^
a manner as human wildom would beforehand have
judged proper^ why fliould we wonder if we cannot re-
concile the fcherae of Divine Revelation to our arbi-
trary and fantailical views ; which, for any thing we
know, may be immenfely different from thoie of the
Author of revelation ?

With all our incapacity of judging beforehand what
revelation ought to have been, it does not follow, that
we may not be fufficiently qualified to judge of its evi-?
dence and excellence now it is delivered. And that is
enough to determine us to what is right and fafe for u«,
}. mean, to pay it all due regard. For, in all cafes, it is
our wifdom to act upon the bell probability we can obtain.

A fupernatural fcheme contrived by Divine Wifdom,
an exprefs revelation from God, may well be expected,
to contain difficulties too great for human reafon to in-
velligate. The ordinary economy of nature and provi-
dence, is founded in, and conducled by a fagacity too
deep for our penetration, much more the extrcrdinary
jDarts, if fuch there are, of the Divine Government.
In the works of nature, it is eafy for men to puzzle
themfelves and others with difficulties unfurmountable,
as well as to find objections innumerable ; to fay. Why
was fuch a creature or thing made fo ? Why was
fuch another not made in fuch a particular manner ?
The ways of Providence are alfo too intricate and com-
plex for our ffiallow underllandings to trr.ce out. The
wildom, which guides the moral, as well as that which
framed the natural fyftem, is Divine ; and therefore too
exquifite for our grofs apprehenfions. Even in human
government, it is not to be expeded, that every particu-
lar law or regulation (hould give fatisfaction to every fub-
jed, or fhould be- perfectly feen through by individuals
at a diftanee from the feat of government : Which is
often the caufe, efpecially in free countries, of moll un-
vealonable and ridiculous complaints againit what is
iiighly wife and conducive to the general advantage.

E e 4 But

424 THE DIGNITY OF (Book IV.

But in inquiring into nature, providence, and revela-
tion, one rule will effectually lead us to a proper deter-
mination, to wit, to judge by what we know, not by
what w^e are ignorant of. If in the works and ways of
God, in nature, providence, and revelation, where,
comprehended by us, we find a profufion of wil'dom
and goodnefs exhibited in the moft perfpicu'ius and
ftriking manner; is any thing more reafonable than to
conclude, that if we favv through the whole, w^e fhould
perceive the fame propriety in thofe parts which are in-
tricate, as vre now do in the clearelt. And it has been
the peculiar fate of revelation, much more than either
of the other two, to be oppofed on account of fuch dif-
ficulties in it, as arife from our weaknefs. Efpeciiiily,
it has very rarely happened, that the exiftence of God,
and the dodrine of his being the Creator of the world,
has been queilioned merely on account of any difficul-
ties in tracing out the wifdom of any part of the con-
ftitution of nature. And yet it would be as rational to
argue, that there is no God, becaufe the brutes have in
fome inferior refpedts the advantage of the lord of this
lower world, as to queftion the truth of revealed reli-
gion, after examining its innumerable evidences, pre-
fumptive and politive, merely becaufe we may think it
ftrange, that the Saviour of the world ftiould die the
death of a criminal.

Here it is proper to enter an exprefs caveat again (I
whatever may pretend to the facred charader of a point
of faith or religion^ and on that pretence elude or baffle
reafon. I here can nothing be imagined to be intended
for the ufe and improvement of reafonable minds, which
diredtly and explicitly contradids reafon. If reafon and
revelation be both the gifts of God, it is not to be ex-
peded that they fhould oppofe one another ; but that
they fhould tally, as both coming from the fame wife
and good Author. Whatever therefore is an exprefs
abfurdity, or contradidion, we may be well allured can
be no genuine dodrine of revealed religion, but a blun-
dering invention of weak or defigning men. It is one
thing for a point of revealed religion to be, as to its
?nodus, above our reach, and quite another matter, for

a dodrine

lleviaUdRcUgwu) HUMAN NATURE. 425

a doftrine to be clearly contradidory to human under-
ftanding. That the dired: connection in the nature of
things betwixt the death of Chrill: and the falvation of
mankind, fliould be utterly inexplicable by human rea-
fon, is no more than v/hat might have been expected,
and, if unqueftionably a doctrine of revealed religion,
is to be received without heliration upon the credit of
the other parts w^hich we underltand more perfectly.
But, that on a prieft's muttering a few words over a
wafer, it fhould immediately become a whole Chriit,
v/hile at the fame time it is certain, that if a little aile-
nic had been put into the compoiition of it, it would
have effedually poifoned the foundell believer ; and
while we know that there can be but one whole Chrift,
though the Papifts pretend to make a thouland Chrilts
in a day; this is not to be confidered as a difficult or my-
fterious point, but as a clear exprefs contradidion both
to fenfe and reafon.

It is alfo proper here to mention, that whatever doc-
trine of religion (fuppofing it to be really genuine) is
beyond the reach of human underftanding, cannot be
imagined neceffary to be received, any fartker than un-
derftood. For belief cannot be carried the Icaft degree
beyond conception. And it is to be remembered, that
a dodrine may be contained in Scripture, and yet not a
neceffary point of faith. For example: It is faid in
Scripture, that the angels delire to look into the fcheme
of the redemption of mankind. But nobody has ever
thought of making an article of faith necefiary to fal-
vation, That we are to believe, that the angels are in-
terefted in the fcheme of our redemption. Unlefs
Scripture itfelf exprefsly declares a doctrine neceflary
to be received, we cannot, without ralbnefs, pretend to
pronounce it abfolutely neceffary to be believed in any
precife or determinate fenfe whatever.

It has been objected againft the fcheme of revelation
■which is received among us. That great part of the
precepts contained in it are fuch as appear at firft view
agreeable to found reafon ; whereas it might have been
expeded (fay thofe objectors, or rather cavillers) that
every article in it (hould be quite new and unheard ot,
'- At

426 THE DIGNITY OF (Book IV;

At the fame time the fame gentlemen think proper like-
wife to object, That many of the Sciipture-expreffions
are very different from thofe ufed by other ancient au-
thors. So that it is, it feems, an objection againft Scrip-
ture, That it is what it might have been expected to
be ; and that it is not what it might have been expeded
to be.

To the former of thefe cavils it may be briefly an-
fwercd, That the general agreement between reafon and
revelation, fhews both to be of Divine original ; while
revelation's being an improvement and addition to rea-
fon *, fhews its ufefulnefs and expediency. The latter
difficulty will vanifh on confidering that many of the
Scripture expreflions are vilibiy accommodated to hu-
man apprehenfion, while others on the fame fubjects are
laifed to a fubiimity fuitable to the nature of the thing ;
by which means the narrowed mind receives an infor-
mation fuitable to its reach, while the moft elevated
conception is enlarged by views of the nobleft and moft
fublime nature. Thus, to mention only one inftance at
prefent, the meanefl reader of Scripture, i§ ftruck with
fear of One, whofe eye is quick and piercing, to fearcl;
the hearts, and try the reins of the children of men,
and u'hofe hand is powerful, and his out-ftretched arni
mighty, to feize and punifli offenders. At the fame timg;
the profound philofopher is in the fame writings inform-
ed, that God is a fpirit filling heaven and earth, and not
contained within the limits of the heaven of heavens, but
inhabiting immenlity and eternity, in whom all live and
move, and have their being ; necelTarily inyifible, and
altogether unlike to any of his creatures ; having iieithec
eyes, nor hands, nor paffions like thofe of men ; but
whofe ways are infinitely above our ways, and his
thoughts above our thoughts. Thus the Scripture lan-
guage IS fuch, as that of a revelation intended for the
improvement of men of all different degrees of capacity,
ought to be. It is, in fhort, fit for the ufe of a whole
fpecies.

That the Old Teflament particularly, which is the
only book extant in that language, fliould be fo well
preferved and underflood as it is, folong after the He^^

brew

5 gee page 41 7,

Revealed Rel'igwu) HUMAN NATURE. 427

hrew has ceafed to be a living language : that we fhould
at this time be able to make out a regular biftory, and
a fet of con{illent thoughts and views, from writings of
fuch antiquity, is much more to be wondered, than that
there fliould be found in them difhcuhies, feeming con-
tradictions, and thoughts or expreflions different from
thofe found in productions of a later date. But above
all things, that the thoughts and exprefficns in Scrip-
ture fhould lo far exceed in fublimity ail other com-
pofitions, feems unaccountable upon every other fclieme,
but their being of Divine original. Of the truth of this
ailertion, let the following inltance, among innumerable
others ferve as a proof.

The lofti-ft paflage, in the mofl fublime of all humaa
produdions, is the beginning of the eighth book of Ho-
mer's Iliad. There the greateit of all human imagina-
tions labours to defcribe, not a hero, but a god ; not an
inferior, but the Supreme God ; nor to flievv' his fupe-
tiority to mortals, but to the heavenly powers ; and noc
to one, but to them all united. The following is a ver-
bal tranflation of it.

" The I'affron-coloured morning was fpread over the
*•' whole earth ; and 'Jupiter, rejoicing in his thunder,
*' held an affembly of the gods upon the higheft top of
** the many-headed Olympus. He himfelf made a fpeech
" to them, and all the gods together liitened.

" Hear me, all ye gods, and all ye goddelTes, that I
*^ may fay what my foul in my breaft commands. Let
*' not therefore any female deity, or any male, endea-
*' vour to break through my word ; but all confent to-
" gether, that I may moft quickly perform thefe worfe-
" Whomfoever, therefore, of the gods I (hall under-
" ftand to have gone by himfelf, and of his own accord,
*' to give affiftance either to the Trojans or the Greeks,
*' he lb all return to Olympus fliamefully wounded; oi:
f* I will throw him, feized by me, into dark hell, very
" far off, where the moft deep abyfs is under the earth ;
" where there are iron gates, and a brazen threfhold,
" as far within hell, as heaven is diftant from the earth.
" He will then know, by ho\v much I am the moll

'< powerful of all the gods.

"\ "But

438 THE DIGNilTY OF (Book IV.

*' But come, try, O ye gods, that ye may all fee.
" Hang down the golden chain from heaven, hang
** upon it all ye gods, and all ye goddeffes; but ye fhall
*' not be able to draw from heaven to the ground Ju~
^^ piter the great counfellor, though ye flrive ever fo
** much. But when 1 afterwards fhall be willing to
** draw, I fhall lift both the earth itfelf, and the fea it-
*' felf. Then I fliail bind the chain round the top of
** Olympus, and they fliall all hang aloft. For fo much
*' am I above gods and above men."

With this molt mafterly palTage of the greateft mailer
of the fublime, of all antiquity, the v/riter, who proba-
bly had the greateft natural and acquired advantages of
any mortal for perfecling a genius ; let the following
verbal tranflation of a pafTage from writings penned by
one brought up a fhepherd, and in a country where
learning was not thought of, be compared; that the
difference may appear. In this comparifon, 1 know of
no unfair advantage given the infpired writer. For
both fragments are literally tranllated ; and, if the
critics are right, the Hebrew original is verfe^ as well
as the Greek,

** O Lord, my God, thou art very great I Thou art
*' clothed with honour and majefty 1 'Who covereft thy-
'* felf with light, as with a garment : who ftretcheft out
** the heavens like a canopy. Who layeth the beams
•' of his chambers in the waters: who maketh the clouds
** his chariot : who walketh upon the wings of the wind.
" Who maketh his angels fpirits ; his minifters a flame
" of lire. Who laid the foundation of the earth, that it
*' fhould not be moved for ever. Thou coveredft it
*' with the deep, as with a garment : the waters ftood
" above the mountains. At thy rebuke they fled ; at
" the voice of thy thunder they hailed away. They
** go up by the mountains ; they go down by the vallies
** unto the place thou haft founded for them. Thou
" hafl fet a bound, that they may not pafs over ; that
" they turn not again to cover the earth.

" O Lord, how manifold are thy works I In wifdom
*' haft thou made them all. The earth is full of thy
" riches. So is the great and wide fea, wherein arc

*' creatureso

Revealed Religion.) HUMAN NATURE' 429

" creatures innumerable, both rmall and great. There
" go the {hips. There is that leviathan, which thou
" haft made to play therein. Thefe all wait upon theC;,
" that thou mayft give them their food in due feafon.
" That thou giveft them they gather. Thou openeft.
" thy hand : they are filled with good. Thou hidft thy
"- face : they are troubled. They die, and return to
*' their duft. Thou fendeft forth thy fpirit : they are
" created ; and thou reneweft the face of the earth.
** The glory of the Lord fhall endure for ever. The
" Lord Ihall rejoice in his works. He looketh an the
" earth, and it trembleth. He toucheth the hills •, and
*' they fmoke. I will ling unto the Lord as long as I
** live, I will ling praife unto my God,, while 1 have
" my being."

I appeal to every reader, whether the former of thefe
two fragments is not, when compared with the latter, a
fchool- boy's theme, a capucinade, or a Grubftreet ballad,
rather than a produdion fit to be named with any part
of the infpired writings. Nor is it only in one inftance,
that the fuperiority of the Scripture ftyie to all human
compofitions appears. But taking the whole body of
facred poefy, and the whole of profane, and confidering
the characier of the Jehovah of the former, and the
Jupiter of the latter, every one muft fee the difference
to be out of all reach of comparifon. And, what is
wonderfully remarkable, Scripture poefy, though penned
by a number of different hands, as Mofes, David, Ifaiah,
Jeremiah, and the reft, in very diftant ages, gives a dii-.
tincl and uniform idea of the Supreme Being, no where
deviating into any thing mean, or unworthy of him ;
and ftill, even where he is fpoke of in a manner fuited
to the general appreheniion of mankind, his dignity and
majefty duly kept up. Whereas, there is not one of the
ancient Heatken poets, w^ho gives a confiftent idea of
the Supreme God, or keeps up his charadler throughout.
Homer, in the fame poem, defcribes his Jupiter with a
great deal of majefty, and in another reprefents him as
deceived by his M'ife Juno, and overcome with lull
and fleep, while the inferior deities are playing what
tricks they pleale contrary, to his intention. In (hort,

the

45«» THE DIGNITY OF (Boi)k IV.

the Supreme God is by Homer defcribed as a bully ;
by Vir^il^ as a tyrant ; by Ovid, as a bcaftly voluptuary ;
and by Lucretius^ as a lazy drone. So that, if the ca-
vils of the oppofers of Revelation, with refpedl to the
ftyle of Scripture, were of fo much more confequence
than they are ; it would ftill be the eafielt, and indeed
ihe only rational way of accounting for the amazing
fuperiority of thofe writings to the greateft human pro-
duction?, in fpite of the difadvantages, of want of learn-
ing, and the like, which the facred penmen laboured
under ; to afcribe the fentiments in them to Divine In-
fpiration.

Other objections, as, that the genuinenefs of fome of
the books of the Bible has been difputed ; thofe of vari-
ous readings ; of feeming contradidions ; of doubtful
interpretations ; of obfcurity in the Scripture Chrono-
logy, and the like ; all thefe difficulties are fufficiently
cleared up by the learned apologifts for Revealed Reli-
gion. Nor does it fuit the purpofe of this work to ob-
viate all objections. Nor is it indeed neceffary for the
candid inquirer into the truth of Divine Revelation, to
attend to the various difficulties ftarted by laborious ca-
villers. It is of very fmall confequence, what circum-
llantial difficulties may be raifed about a Icheme, whofe
grand lines and principal figures fhew its Author to be
Divine ; as will, it is prefumed, appear to every ingenu-
ous mind, on a careful perufal of the follovv'ing general
view of the whole body of Revelation. Some other ob-
iedions are occalionally obviated in other parts of this
fourth Book ; and for a full view of the controverfy be-
tween the oppofers and defenders of Revealed Religion,,
the reader may conlult the authors on that fubjed:, re-
commended page 194. In whofe writings he will find
full anfwers to the moft trivial objedlions ; and will ob-
ferve, that the cavils ftarted from time to time, by the
Deiftical writers, have all been fully confidered, and
completely anfwered over and over ; fo that nothing
new has been, for many years paft, or is likely ever to
be, advanced on the fubjedt.

SECT.

RewaMRel'tglon.) HUMAN NATURE, H^i

S E C T. II.

A compendious View of the Scheme of Divine Revelation.

HOLY Scripture comprehends (though penned by a
number of different authors, who lived in ages very
diftant from one another) a confident and uniform fcheme
of all things that are neceffary to be known and attended
to by mankind. Nor is there any original writing be-
lides, that does this. It prefents us with a view of this
world before its change from a chaos into an habitable
ftate. It gives us a rational account of the procedure of
the Almighty Author in forming and reducing it into a
condition fit for being the feat of living inhabitants, and
a theatre for ad:ion. It gives an account of the origin-
ation of mankind ; reprefenting the firft of the fpecies
as brought into being on purpofe for difcipline and obe-
dience. It gives a general account of the various dif-
penfations and tranfadions of God with regard to the
rational inhabitants of this world ; keeping in view
throughout, and no where lofing fight of, the great and
important end of their creation, the training them up to
goodneis and virtue, in order to happinefs. Every where
inculcating that one grand leffon, which if mankind
could but be brought to learn, it were no great matter
what they were ignorant of, and without which all
other knowledge is of no real value ; to wit. That obe-
dience to the Supreme Governor of the Univerfe is the
certain, and the only means of happinefs ; and that vice
and irregularity are both naturally and judicially the
caufes of mifery and deilrudion. It fhews innumerable
inftances of the Divine difpleafure againft wickedneis ;
and in order to give a full difplay of the fatal confe-
quences of vice, it gives fome account, either hiftorically
or prophetically, of the general ilate of this world in its
various periods from the time of its being made habitable
from a chaos, to its redudlion again to a chaos by fire,
at the confummation of all things. Comprehending
mod of the great events which have happened, or are
yet to happen, to moil of the great empires and king-
doms, and exhibiting in brief, moft of what is to pafs on

the

■^ THE DIGNITY OF (Book l\K

the theatre of the world. Setting forth to the view of
mankind, for their inftrudion, a variety of examples of
real charade- rs the moil remarkable for virtue, or wick-
cdnefs, with moft fignal and ftriking inftances of the
Divine approbation of, or difpleafure againft them.

It is only in Scripture, that a rational account of this
world is given. For in Scripture it is reprefented as
God's v/orld. The inhabitants of it are every where
fpoken of, as no other way of confequence^ than in the
view of their being his creatures, formed for Reli-
gion, and an immortal ftate of happinefs after this life,
and at prefent under the laws and rules of difcipline, to
train them up for the great end of their being. Even
in the mere hiftorical parts, there is always an eye to
the true ftate of things. Inftead of informing us, that
one prince conquered another, the Scripture account is,
that it pleafed God to deliver the one into the hand of
the other. Inftead of afcribing the revolutions of king-
doms and empires to the counfels of the wife, or the
valour of the mighty, the Scripture account of them is,
that they were the eftcd: of the Divine Difpofal, brought
about by Him, " in whofe hand are the hearts of kings,
" who turns them which way he pleafes ; and who puts
" one down, and fets another up; who does in the ar-
** mies of heaven, and among the inhabitants of the
** earth, whatever feems good to Him, and whofe hand
^* none can ftay, or fay, — What doft thou ?" The view
given in Scripture of our world, and its inhabitants, and
their affairs, is that which muft appear to an eye obferv-
ing from above, not from the earth. For Scripture alone
gives an account of the original caufes of things, the
true fprings of events, and declares the end from the
beginning ; which fliews it to be given by one who faw
through all futurity, and by the fame, who has been
from the beginning at the head of the affairs of the
world, who governs the world, and therefore knew how
to give an account (fo far as to his wifdom feemed fit
to difcover) of the whole current and courfe of events
from the creation to the confummation.

We have no where, but in Scripture, a difplay of the

wonders of Divine Mercy for a fallen guilty race of be-

2 ings.

P^eveakd Religion. ) HUMAN NATURE. -^35

ings. We have no rational account any where elfe of
a method for relloring a world ruined by vice. \vi
Scripture we have this great de/ideratwn : Holy Scrip-
ture fhines forth confpicuous by its own native heavenly
fpendoar; Enlightening the darknefs, and clearing the
doubts, which, from the beginning of the world, hung
upon the minds of the wifett and bed of men, with re-
fpecft: to the important points, of the mod acceptable
manner of worfhipping God; of the poilibility of gain-
ing the Divine Favour and the pardon of fin ; of a fu-
ture date of retribution ; and of the proper immortality,
or perpetual exidcnce of the foul : Giving more clear,
rational ani fublime notions of God ; teaching a more
perfcd: method of worlhipping and ferving Him ; and
prefcribing to mankind a didinct and explicit rule of
life, guarded with the mod awful ianclions, and attended
with the mod unquedionable evidence?, internal and
external, of Divine Authority. Bringing to light vari-
ous important and intereding truths, which no human
fagucity could have found out ; and eitablidiing and
confirming others, which, thoilgh pretended to have been
difcoverable by reafon, yet greatly needed fuperior con-
firmation. Not only enlightening thofe countries, ori
which its direct beams have dione with their full fplen-
dour; but breaking through the clouds of heathenifm, and
fuperdition, darting fome of its Divine rays to the mod
didant parts of the world, and affording a glimmering
light to the mod barbarous nations, without which they
had been buried in total darknefs and ignorance as to
moral and religious knowledge. Drawing ahde the veil
of time, and opening a profped into eternity, and the
v.'orld of fpirits. Exhibiting a fcheme of things incom-
parably more fublime than is any were elfe to be found 5 ■
in which various orders of being, angelsj archangels,
thrones, dominions, principalities, and powers, rife in
their feverai degrees, and tower above another toward the
perfection of the Divine Nature; in comparifon of which,
however, they are all as nothing. Holy Scripture, in a
word, takes in vvhatever of great, or good, can be con-
ceived by a rational mind in the prefent llate ; what-
ever can be cf ufs for r.iiling, refining, and fpiritualiling

F f human

4-3H THE DIGNITY OF (Book IV'.

human natiire ; for making this world a paradife, and
iirankind angels ; for qualifying them for that eternal
blifs and glory, which was the end of their being. And
it is highly probable, that while the world Hands, learned
and inquificive men will be from time to time difcovering
new wonde^sof Divine Wifdom in that inexhaullibletrea-
I'urc. The eontinual improvement of knowledge of all
kinds, and the fsTther and farther complctionof prophecy,
•give reafon to expect this. They, who know vdiat amaz-
ing lights have been' ftrnck out by Mede, Locke^ and a few
others who have purfued their plan, will readily agree,
that, as a century or two pail have fhewn us the Bible
in a light, in which it was probably never feen before,
fmce the apoftolic age ; fo a century or two to come
may (if mankind do not give over the ftudy of Scrip-
ture") exhibit it in a light at prefent inconceivable.

That it may in a fatisfaclory manner appear, how
important the iiibjccls, how wide the extent, and how
noble the difcoTeries of Scripture are ; it may be pro-
per to trace the outlines of the vaft and various profped
It exhibits, I mean, to range in order the principal fub-
ieds of Revelation, as they lie in the holy books. This
I will endeavour to draw out of the Bible itfclf, in fuch
u manner as one wholly a uranger to our fyllems and
controvcrfies. and v»'lio had iludied Scripture only, might
be fuppofed to do it.

Holy Scripture begins with informing us, that God
v/at'. the Author and Creator, of the Univerfe ; which
truth is alfo coniiuent with human reafon ; and the di-
re6t confequence to be drawn from it is. That all crea-
tures and tilings are his, and that all thinking beings
ought to dedicate themfelves to his fervice, to whom
thev owe their cxiilicnce, and whatever they have, or
hope for. x\s the Almighty Creator is a pure Ipirit,
wholly feparate from matter, or corporeal organs of any
kind, it is evident, that what he produces, he does by
an immediate acl of volition. His power reaching to
the performance of all poRVble things, nothing can re-
fill his will. - So that his willing, or defiring a thing to
be, is producing it. His faying, or thinkings Let there
he U^hty lb creating light.

Scripture

-PxnsealcdReUghn.) HUMAN NATURE. 43?;

Scripture informs us, that the hu[nan fpecies begun in
two perfons, one of each fex, created by God, and by
himfelf put diredly in the mature fhate of life ; whereas
all the particulars of the fpecies, who have been iince
produced, have been created indeed by God, but intro-
duced into human life by the inftrumentality of parents.
We learn from Scripture, that the firft of our fpecies
were brought into being, not only in a fiate of innocence,
or capacity for virtue, but iikewife naruraily imuiortal,
being blelt with conttitutions fo formed, that they would
of themfelves have continued uninjured by time, till it
lliould have been thought proper to remove the fpecies
to a new and more fpiritual ilate.

The appointment of one day in feven, as a da^^ of reft ;
the fanctifying a feventli part of our time to religious
purpofes, was an ordinance worthy of God ; and the
account we have in Scripture of its having been ap-
pointed lb early, by Divine Authority, and as a law lor
the whole world, explains how we come to find the ob-
fervance of a feventh day as facred, by univerfal cuilom,
mentioned in fuch ancient writers as Horner^ Hejiod,
and Callimacbus, Nor can any appointment be imagined
more fit for keeping up an appearance of religion among
mankind, than this. Stated folemnities, returning pe-
riodically, have, by the vvifdom of all, lawgivers, been
thought tlie beft expedients for keeping up the lafting
remembrance of remarkable events. And it is evident,
that no event better deferved to be kept in remembrance
than that of the completing of the work of creation ;
till fuch time as the work of redemption, the fecond
and bed creation of man. was completed in the reiurrec-
tion of the Saviour of the World, Upon which the firll
Chriilians fanctified the firft day of the week, and, ac-
cordmg to the beft authority now to be had, the feventh
Iikewife ; though neither with the ftriclnefs required by
the Mofaic Conftitution ; but with that decent liberty,
with which Chrillianity makes its votaries free..

The defign of creating the human fpecies, was to put
them in the way toward fuch a happinefs as fnould be
fit and fuitable to the nature of free moral agents. This
rendered it neceifary to place them in a Itate of dif-

F f 2 cipline^

430 THE DIGNITY OF (Book IV.

cipline ; the only poffible method for learning virtue;
and we accordingly find a leflrio of obedience* pre-
fcribed them immediately on their coming into ex-
iftence. A law, to all appearance, very eafy to keep.
Only to abflain wholly fi'oni one particular indulgence,
being at liberty, wif.hm the bounds of moderation, with
refped to others. In the ftate of things at that time, it
would not have been eafy to prefcribe a particular trial,
which fhould not turn upon the government of paffion
or appetite.. Being the only two on the face of the
earth, they could not be guilty of a breach of duty to
fellow-creatures. And with the frequent intercourfe,
Scripture gives us reafon to think, they had with an-
gels, and celeflial beings, they could hardly bring theai-
felves to any pofitive violation of their duty to God ;
and were under no temptation to negledlit. 1 hat they
Ihould fall into this fatal tranrgrellion of the firft law
given for trial of their obedience, was to be expected
ftom beings newly created, and wholly unexperienced
and unprincipled. Thus we fee, that young children
Have no fixed principles fufiicient to prevent their yield-
ing to temptation : for virtue is an attachment to recti-
tude, and' abhorrence of all moral evil, arifing from rea-
fon, experience, and habit. But though this, and other
deviations fi'om obedience, were to be expelled from
the firll of mankind, it does not follow, that fuch devi-
ations were wholly innocent. Pitiable undoubtedly
their cafe was, and the rather, in that they were mifled
by temptation from a wicked being more experienced
than themfelves. Accordingly their cafe, and that of
the reft of the fpecies, has found fuch pity, and fuch in-
terpofitiohs have been made in their favour, as w^e have
reafon, from Scripture, to fuppofe other offending orders
of beings, particularly the fallen angels, have not been
favoured with. For it is exprefsly faid, that nothing equi-
valent to the Chriilian Scheme of Refloration and Sal-
vation has been planned out in favour of them ; but that
they are left to the confequences of their difobedience.

The

* This point is net here ilated aS the author now thinks it ought. Sec
tlis Note page 252.

Revealed Religion. ) HUMAN NATURE. 457

The natural tendency of the leaft deviaiion from
moral reditude is fo dreadfully and extenfively fatal, as
to render it highly neceflary that the righteous Gover-
nor of the World ihoald inflidl: fome fignal and parraa-
nent mark of his difpleafure on the occalion cf the firil
tranfgreffion of the firft of the fpecies. As a v»'ife father,
who has found his child once guilty of a breach of truth,
or any other foul crime, feeins at firft to dilbelieve it,
and then puniQies him Vvith the lofs of his favour for a
very long time after, and othcrv, ife ; in fuch a manner
as may be likely to make a lafting imprellion on his
mind, and deter him from a repetition of his fault.
Scripture informs us, accordingly, that immediately
upon the firft offence, the trangreliors, and. in them the
whole fpecies, were funk from their natural immortality,
and condemned to a fiate obnoxious to death.

Whether eating the forbidden fruit was not the na-
tural, as well as judicial caufe of d.ift;afe and death, it is
needlefs to difpute ; but what is faid of the tree of life
in the book of Genejls, and afterwards in the Apocalypjc^
as if it were a natural antidote, or cure for mortality,
and the means of preferving life, is very remarkable.

Death, the confequence of the firil tranfgrellion, and
which has been merited by innumerable fucceding of-
fences, was pronounced upon mankind, on purpofe to be
to all ages a flanding memorial of the Divine difplea-
fure againft difobedience. With the fame view alfo,
•Scripture informs us., the various natural evils, of the
barrennefs of the earth, inclement feafons, and the oihcr
grievances, under which nature at prefent groans, vyere
inflided ; that men might no where turn their eyes or
their thoughts, where they ihould not meet a caveat
againft vice and irregularity.

Here I cannot help obferving, by the by, in how ri-
diculous a light the Scripture account of the fatal and
important confequences of the firli tranfgrelTion (hev/s
the ufual fuperficial apologies made by wretched mor-
tals in excufe of their vices and follies. One crime is
the effect of thoughtlefnefs. They did not, forfooth, con-
fider how bad fuch an adion was. Another is a natu-
ral adion. Drunkennefs is only an immoderate indul-

F f 3 gcnce

433 THE DIGNITY OF (Book IT.

gence of a niUural appetite ; and fo on. Have fuch
excufes as thefe been thought fufficient in the cafe be-
fore OS ? The eating of the forbidden fruit was only in-
dulging a natural appetite diredly contrary to the Di-
vine Command. And it is very likely, that our fivll:
parents did not duly attend to all the probable confe-
quences of their tranfgreffion. But neither of thefe
apologies, nor the inexperiewce of the offenders, nor
their being overcome by temptation, were fufficient to
avert the Divine difpleafure, the marks of which, we and
our world bear to this hour, Difobedience to a known
law given by our Ci'eator and Governor, is always to be
looked upon with horror. And no falfe apology ought
to be thought of: f)ra,vve may alTure ourfelves, none
Avill be admitted before our Ail-leeing Judge, who is
not to be deceived.

The next remarkable objedl of our confideration, in
this general farvey of Scripture, is a dark prophecy of
a conqueft to be gained, by one miraculoufly defcended
of our fpecies, over the grdnd enemy and fir 11: ieducer
of mankind; which alfo implies fome comfortable hopes
of a reftoration of the human race to the Divine favour.

The next difpenfation of Heaven, v^hich we read of
in Scripture, is that moil awful and remarkable judg-
ment "of the univerfal de:uge, by which the human race
were, for the unverfal corruption of their manners, at
once fwept off the face of the earth, and the world
cleanfed from the impurity of its inhabitants. Nothing
can be conceived more proper for makir,g a powerful
and lafting impreffion on mankind, or convincing them
of the Divine abhorrence of vice and difobedience, than
to be informed that it occafioned the cutting off, or un-
making, the whole fpecies, except eight perfous, whom
their lingular virtue preferved amidlt the general wreck
of nature.

It is remarkable, that after the flood, we find the pe-
riod of man's life confiderably reduced below the ftand-
ard of it in the Antediluvian age. This is no more than
was to be expedfed, confidering what ufe the ancients
had made of the great length of life they enjoyed. The
abridging the term of Human Life is alio a ftanding

memorial

RevmhdReUgmi.) HUMAN NATURK. 439

memorial of the Divine difpleafure againfl vice. Ic
naturally lends, by bringing death nearer the vi-ew of
even the yonngeft, to lellcn men's attachment to the pre-
fent (late, and lead them to think of one better, and'
more lafting. By this means alfo, the opportunities of
offending being lefT^ned, the guilt a»id puniihinent of
wretched mortals comes to be yQxy confiderably di-
minifned.

The laws given to Noah upon his coming out of ths
ark, feem to be intended for mankind in genera), as he
was the common father of all who have lived fi nee his
time. And we know of no general repeal of them.
The liberty of killing animals for food is derived wholly
from hence ; a right which we could not otlierwile
pretend to. Nor can the oppofcrs of the Divine Au^
thority of Scripture, fliev/ any pretence for killing a
living creature for food, or any Ihadow of the title
which the human fpccies have to the life of any crea-
ture Avhatever, but this grant from the Author of life,
Knd Maker of all creatures,' v/ho alone has a right to
difpoie of the lives of his creatures.

The command for putting to death every murderer
vv^ithout exception, which law is no where repealed,
feems elfeclually to cut off all power of pardoning that
atrocious crime. And many crowned heads have ac-
cordingly made it a rule never to extend their mercy
to offenders of that fort.

As to the prohibition of blood, its obligation on us
has been difputed. . But, as the blood is the feat of al-
nioft every difeafe, and is a grofs, unwholelome, and
oaufeous fubftance, confifting of earth, fait, and phlegm,
the beft way is evidently to ubftain from \t, and fo make
fure of avoiding a breach of a prohibition. And in-
deed, in all doubtful cafes, prudence will always dircit
to keep on the fafe iide. At the fame time, the ex-
ceflive fcrupuloufnefs of the Jews about the leaft par-
ticle of blood is abfiird. The prohibition is only againll
eating an animal with the blood in it. And the in-
tention was probably two-fold. One for the advantage
9f healthy the other religious; that, in fhecl ding the.

Ff4 blood

4^a THE DIGNITY OF (Book IVj.

blood of the animal, a libation or offering might thereby
be paid to the Lord of life, and Giver of all gifts.

The account we have in Scripture of the building of
the tower of Bahel, the confufion of tongues, and fcat-
tering the people abroad into different countries, is
nioil naturally loived by fuppoiing their deiign to have
been, to fet up an univerfal empire, whofe eftabliQied
religion fliould be idolatry and polytheifm. This being
quite contrary to the Divine intention in bleffing man-
l-;ind with a revelation from himft-lf, it was not fit, that
it Ihould be fufjered to take place, at a lime, when there
was no nation in the world, in which the worfliip of
the true God prevailed. The difappointment of fuch
a deiign is therefore a Divine difpenfation fit to be re-
corded in Scripture.

The dellrudion of the cities of the Plain, for their
abominable and unnatural vices, is a Divmt judgment
very fit to be related in the records of the difpenfations
of God to mankind. For fuch exemplaiy vtugeance oh
the inhabitants of whole towns, upon kingdom-s and
empires, and upon the whole world together, as we
have authentic accounts of in Scripture, fiiews, that
numbers, inftead of alleviating, do in fact aggravate the
guilt of offenders, and draw down a fvi-ifter and furer
deffrudion. When we read in Scripture of kingdoms
broken in pieces, ofcities deftroyed by fire from Heaven,
of nations partly driven from their own country, and
fcattered abroad over the face of the earth, and partly
given up to be maffacred by a bloody enemy ; and o|
the whole inhabitants of the world fwept at once into a
watery grave-; all for vices faffiionable in thole timeSj
and patroniied by the great ; when Ave read fuch
accounts of the effefe of following fafliion and imi-
tating great examples, we mull have very little thought,
if we can bring ourfelves to imagine, that there is any
fafety in giving up confcience to falhion, or that fuch
an excufe vi'iil at all alleviate our guilt, or punifiunent.
While we are in the full purfuit and enjoyment ot lolly
and vice, we rejoice in going along with the multitude,
not confidering, how much we (liall wifh hereafter, that
we had been finguiar and unfaihionablc, like thq illuf-

trious

.Revealed Religion. J HUMAN NATURE. 441

trioLis heroes of ancient times, Noab, Lot, and Mrabam,\
who had the courage to ftand the empty raillery of
their cotemporaries; lingular in their virtue, and finga-
lar in the leward of it. Thofe, who now encoura>^e
us in vice and folly, will not hereafter atlllt us
in fuffering their appointed confequehces. And the
appearance of God, angeis, and juft men, on the fi'de of
virtue at 1aft, will make another fort of fliew for keep-
ing its votaries in countenance, than that of the fine
folks does now for the fupport of the oppofite praciice.

The moll remarkable inllance that ever was given of
the Divine approbation, and diilinguii"hing favour for
fingular goodnefs, is in the cale of Abraham. This
venerable patriarch, according to the Scripture account,
was a faithful worlhipper of the true God, while the
whole world was funk in idolatry and fuperflition. He
is on that account honoured with the glorious titles of
Father of the Faithful, and Friend of God ; appointed
head of the family, from whence the MelJiah was to
fpring ; and his pollerity chofen of God for a peculiar
people, the keepers of the Divine oracles, and the only
witnefTes for the true God, againft an idolatrous world.
He himfelf is called from his own country, and diredted
by Divine authority to remove to a dillant land ; he is tried
and improved by difficulties : for hardfhips are often •
marks of the Divine favour, rather than the contrary. ^
That the honours Aiewn him in conrequence'*''of liis liij-.'
gular piety might be confpicuous to the whole world,'
they do not drop with him ; but arc continued to his
pollerity, who have been, and are likely to be, the moil
remarkable people on earth, and dillinguillied from
all others, as long as the world lads.

It is very remarkable^ that there is hardly a great
cliaradier in Scripture, in which we have not an exprefs
account of fome blemiih„ A very ilrong prefumption,
that the narration is taken from truth ; not fancy. Of
this illuftrious pattern of heroic and fingular virtue, fome
inftances of fhameful timidity, and diffidence in the
Divine Providence, are related.' Of Mofes Ibme marks
of peeviflinefs are by himfelf confefied. The charadcr
©f the divine pfalmiil is fuaded with fome grofs faulrs.

SolomoUy

44i THE DIGNITY OF (Book III.

Solomo7i, the wifelt ot" men, is recorded to nave been
guilty of the greateft folly. Several of the prophets
are cenfnred for their mifbchavioar. The weaknefsand.
timidity of the apoflles in general, in forfaking their
Mailer in his extremity, are faithfully reprefented by
themfeives, and even the aggravated crime of denying
him with oaths (to fay nothing of Judas' s treachery)
not concealed. This is not the ftrain of a romance.
The inventors of a plauiible (lory would not have pur-
pofely difparaged the characlers of their heroes in fuch
a manner, to gain no rational end whatever.

One ufeful and noble inftruclion from this remarka-
ble mixture in the characlers of the Scripture-worthies,
is. That human nature, in its prelent Hate, is at belt
greatly defedive, and liable to fatal errors, which, at
the fame time, if not perfilled in, but reformed, do not
hinder a charadier from being predominately good, or
difqualify a perfon from the Divine mercy ; which, it
is to be hoped, has been the cafe of many in all ages,
nations, and religions, though none perfefl. Which
teaches us the proper courfe we ought to take, when we
difcoverin ourfelvesany wicked tendency, or have fallen
into any grofs error ; to wit, Not to give ourfelves up
to defpair ; but to refolve bravely to reform it, and re-
cover our virtue.

We arfif told in Scripture, that the defcendants of
Abraham were, by a peculiar providence, carried into
Egypt. The defign of this was, probably, to communi-
cate to that people, the parents of learning in thofe
early times, fome knowledge of the God of Ahrahaviy
which might remain after they were gone from thence,
and from them might fpread to the other Hi'tions around.
The lignal miracles wrought by Mofes ; the ten imme^
diate judgments inflicted upon the people of Egypt;
the deliverance of the Ifraelitcs from their bondage,
with a high hand, in open defiance of the Egyptian
power, under the condud of a fhepherd ; and the
dellrudion of the whole Egyptian army, in their endea-
vour to flop their flight ; thefe conlpicuous interpofi-
tions ought to have convinced that people, that the God
"whom the Ifraelitcs worfhipped, was funerior to their

baffled

Revealed ReFtghn.) HUMAN NATURE. 443

baffled idol and brute deities. But bigotry, and the
force of education, are hardly to be conquered by any
means whatever.

We have an account in Scripture of Mofes^s conduct-
ing the Ifraelites through the vaft defert oi Arabia, for
forty years together, with a continued feries of miracu-
lous interpolitions, (their march itfelf one of the greatelt
of miracles) in order to their eitablifliment in the coun-
try appointed them. The defign ot their not being fooner
put in pofTeilion of the promifed country, was, as we art;
informed by Mo/>j- himfelf, to break and punifh their
perverfe and reDellious temper ; for which reafon alfo,
only two of thofe, who came out o? Egypt, reached the
promifed country ; all the reft dying in the wildernefs.
Nor did even Mofes himfelf attain the happinefs of en-
joying the promiledland; which healfoforefavvhe fliould
not, and therefore could have no felfith views for him-
felf, in putting himfelt at the head of this unruly peo-
ple, to wander all his life, and at laft perifli in a hovel-
ing wildernefs ; when he might have lived in cafe and
luxury in the Egyptian court. And that he had no
icherne for aggranaizing his family, is evident from his
leaving them in the llation of common Levites.

The people of Ifrael, arriving at the promifed coun-
try, proceed, by Divine command, to extirpate the
whole people, who then inhabited it, and to take poflef-
iion of it for themfelves and their poftcrity. And there
is no doubt, but any other people may, at any time, do
the lame, upon the fame authority. For, He, "who
made the earth, may give the kingdoms of it to whom
he will. And it is lit, that tt'iey who are not worthy to
inherit a good land, (hould be driven out of it. Which
was the cale with the people, who inhabited the land
of Canaa?2, upon the arrival of the Ifraelites there. For
at that time, we are told, the meafure ot their iniquity
was full. The Ifraelites therefore were authorifed ut-
terly to deftroy them, for their enormous wickednefs ;
and to take poiTelfion of their country, not on account
of their own goodnefs , but, as exprefsly and frequently
declared, in rsmcmbvnucQ of Jl>ralHWi, the pious foun-
der

444 '5'HE DIGNITY OF (Book IV.

der of the nation. If the ancient Pagan inhabitants of
Ganaan were driven out before the I/raelites, as a proof
of God's difpleafure againli their idolatry, and other
crimes, nothing could be a more proper warning to the
people of Ifrael, to avoid falling into the fame vices,
which they fiw bring utter extirpation upon the natives
'of the country. Nor could any furer proof be given
the nations around, of the fuperiority of the God of the
Jjradliies, to the idols they vvorfhipped, than his giving
vidory to his votaries (a feemingly fugitive, unarmed,
mixed muhitude of men, women, and children) over
powerful and warlike nations, under regular difcipline,
and in their own country.

Here is again another pregnant inftance of the dif-
ferent confequences of virtue, and of vice. Several
great and powerful iiingdoms overturned for national
wickednefs.

It is evident from the ftrain of Scripture, that the
people oi Ifrael were fet up as an example to all nations,
of God's goodnefs to the obedient, and feverity to dif-
obedicjice. It was from the beginning, before their
entrance upon the promifed land, foretold them by
MofeSf that, if they continued attached to the worfliip
of the true God, and obedient to his laws, they fliould
be great and happy above all nations ; the peculiar
care of Heaven, and the repofitory of the true religion :
But if they revolted from their God, and degenerated
into idolatry and vice, they were, as a punifliment, to
be driven out of their country, and fcattered into all
rations under heaven. Which puniQiment was alfo to
turn to the general advantage of mankind : as the
more pious among them would naturally carry the know-
ledge of the true God into all the countries where they
were fcattered ; which happened accordingly.

In order to the fettlement of this remarkable people
in the land appointed them, as a theocracy, or govern-
ment immediately under God, a body of civil laws is
given them diredlly from heaven by the hand of Mofes;
aviiiblefupernaturalglory, called, the Shekinah^ abiding
conftantly among them, as an emblem of the Divine
Prefence, and an oracle to have recourfe to in all diffi-
culties.

Revealed Religion. ) HUMAN NATURE. 445

culties. ^ A civil polity eftablifhed for them, calculated
in the beft manner pollible for preventing avarice, am-
bition, corruption, exhorbitant riches, opprellibn, or
fedition among themfelves, and attacks from the fur-
rounding nations upon them, or temptations to draw
them into a defire of conquefl ; in which lall: particu-
lars the J/^t'ic^yZ' conftitution exceeded the Spartcw, the
nioft perfedl of all human fchemes of government, and
the beft calculated to fecure univcrfal happinefs.

In a theocracy, or Divine government, it was to bC'
expecfted that religion fliouM be the foundation of the
civil conftitution. And had that people been able to
bear a purely fpirituai fcheme of religion, there is no
doubt, but fuch a one had been given them. As it is,
"vVe plainly trace their laws up to their Divine original.
in the decalogue, the foundation of their whole legifla-
t'ion, we find the very firft law fets forth the Divine
fcheme in feparating them from the other nations of
the world, viz. To keep up, in one country at ieafl,
the knowledge and worfliip of the true God, againft the
univerfal idolatry and fuperftition, which prevailed m
tile reft of the world. The foundatixvn of all their lawSy
civil and religious, is therefore laid in the firft com-
mandment ; in which they are exprefsly forbid to hold
any other deity, but that of the Supreme. As their
v/hole law is iummed up in the tw^o great precepts of
Loving God, and Loving their fellow-creatures.

In this compendof the original law given to xhzjew^,
it is extremely remarkable, that thefe two grand precepts
are directly obligatory upon the mind. Which proves
either, that this body of laws was given by Him who
know-s the inward motions of the mind, as well as the
outward adions, and can punifti the irregularities oi:
the one, as well as the other, or that the author of it,
fuppofing it a mere human invention, was a man of no
manner of thought or confideration. For what mere
human lawgiver, who was in his fenfes, could think ot
making a prohibition, which he never could punilh,
nor fo much as know, whether his laws were kept or
violated ? But the whole character of Mofes, the wif-
dom of the laws he framed for the people of ^rael, his

plan

446 THE DIGNITY OF (Book I^

plan of government, preferable to the bell human
Ichemes, and which accordingly continued longer than
any of thera ever did, without the addition, or repeal
of one law ; thefe fhew this.moft ancient and venerable
jegillator to have been above any fuch grofs abfurdity, ,
as would have appeared in making laws obligatory on
the mind, which is naturally free, and whofe motions
are cognizable by no judge, but the Searcher of hearts;
.and all this without any authority above human. And,
that intentions, as well as actions, were accordingly
commonly puniQied in that people, is plain from their
hiftory. But to proceed.

In the fecond commandment, the worfhip even of
the true God, by images or reprelentations, is prohi-
bited, as leading naturally to unworthy ideas of a pure,
uncorporeal, infinitely perfecl mind ; and as fymbo-
lizing with the idolatry of the nations around. In the
third, the due reverence for the name, and confequently
the attributes, and honours, of the Divine Majefly, is
fecured by a molt awful threatning againll thole, v.'ho
fliould be guilty of any irreverent manner of treating
the tremendous name ofGod. And the fourth fets apart
one day in feven, as facred to God and religion.

The remaining fix laws fecure the obfervance of duty
with refped; to the life, chaftity, property, and reputa-
tion of others ; which fet of laws are very properly
founded in due reverence to parents, from whom all
relative and focial obligations take their rife. And in
the tenth commandment, there is again another inltance
fuitable to the Divine authority, which enacled thcfe
laws ; this precept being obligatory on the mind only,
and having no regard to any outward adtion.

The people of Ifrael, as obferved above, were of a
temper too grofs and earthly to be capable of a reli-
gion, like the Chriftian, wholly fpiritual. Thofe early
ages of the world were not fufficiently improved, to be,
in general, fit for any thing above mere fenfe ; or how-
ever, were more likely to be affected by what was fit
to ad: upon the fenfes, than what might be addreffed to
the underftanding. A body of religious ceremonies
Z, ■ was

Revealed Religion.) HUMAN NATURE. 447

was therefore incorporated with, and made a part of
their polity, or contiitulion. But even in them, the
ultimate dclign of roparating that people from all others,
is every where vilible, and almoft every particular
holds it forth. For the religious ceremonies may ia
general be confideied as tending to give typical reprc-
fentations of the Chrirtianfcheme, which was the finifli-
ing of all the Divine difpenfations ; under which head
may be comprehended the various facrifices and obla-
tions ; and to keep the people continually in mind of
their being in a ftate of guilt before God ; for which
purpofc the ceremonial purifications were properly
adapted ; to prevent their deviating into idolatry, by
giving theni a religion, which might employ them, and
in fome refped: fuit their grofs appreheniions ; accord-
ingly, the ceremonies of the law are in Scripture called
imperfex:! Itatutes, and carnal ordinances ; to prove a
yoke and puniQunent for their frequent tendency to
idolatry, and image-worfhip ; the ceremonial law is
therefore called in Scripture an intolerable yoke ; and
to convey many noble morals under fenfible Hgns ; of
which one conliderable one may be. That by the fre-
quent inllidiion of death on the vidims offered, they
might never be fuffered to forget, that death is the
wages of lin.

We have in Scripture the hiftory of that mofl extra-
ordinary people partly related, and partly predicted,
during a period of above three thoufand years, making
a continued feries of miraculous interpofitions (for their
prefent ftate is as much fo, as any of the pall) in which
the various unexampled viciffitudes they have under-
gone, and which they are yet to pafs through, are evi-
dently owing to direct interpofitions of Divine Provi-
dence, and are all along the immediate confequence of
their behaviour to their God.

•Thus, to mention a few remarkable inftances, if they
murmur againft Mofis in the wildernefs, and worfhip
idols of their own making, their carcafes fall there, and
none of them is allowed to enter the promifcd land,
which is given to their children. If they avariciouily,
and contrary to command, keep the fpoils of the hea-
then! fti

448 THE DIGNITY OF (Book IT.

theniih enemy, they are vanquiflied in the next engage-
ment. If they be obedient to God, and attack their
cnenues in full confidence of the Divine Strength, they
conquer. If one king fets up the worfhip of idols, the
Divine Vengeance puniflies him and his people. If
another dedroys the high places, where thofe infamous
rites were celebrated, all goes well in his time. If a
fucceiiion of infpired prophets is raifed among them," to
keep them in mind of their allegiance toGod;and they put
them to death, one after another, for their unacceptable
freedom, in reproving the prevailing vices of both king and
people, and deviate, from time to time, through the in-
fedion of the neighbouring countries, into idolatry and
vice, they are carried avvay captive to Babylon. If they
repent of their fatal degeneracy, and remember their
God, whom they have forfaken, he turns their captivi-
ty, and brings about their reftoration to their own land
once more. And laftly, if ihey fiil up the meafure of
their iniquity by imbruing their wicked hands in the
blood of their Mejjiah, they are totally rooted out of
the land, which was giyen to their fathers ; their tem-
ple is demoliihed; their country given to the Gentiles^
and themfelves fo fcattered abroad in all nations, that
greater numbers of them may be found almoft in any
country than their own ; and to this difperfion, which
has already continued for upwards of feventeen hundred
years, is added, according to the predidlion of Mo/es,
fuch uncommon diftrefs, as is not to be equalled in the
hiftory of any other nation.

The early and total difperfion of the ten tribes, with-
out any return hitherto (though it is expedfed, ac-
cording to ancient prophecy, in the laft ages of the
world) ought to have been conlidered by them as an
awful v\arning of what the remaining part of that peo-
ple might expcdt to be their own fate, if they proved
difobedient. And from the hirtory of the whole twelve
tribes, one of the nobleft and moft important morals
m ly be drawn, viz. That a nation may expe6t to proi-
per, or link, according as it is favoured by Divine Pro-
vidence, or the contrary; and that therefore virtue is
the only fure foundation of national happinefs,

4 But

Revealed Rdlgkn.) HUMAN NATURE, 44r,

But after all their irregularities and degeneracies
from their God, and his obedience and worfliip, ihej
arc all, (rhe polleriry of the ten tribes, as well as the
two) according to ancient prophecy, to be finally re-
placed in their own country, in greater happinefs and
glory than ever. Ail which peculiar honours, impor-
tant difpenfations, and fingular interpolirions for this
peorple, the pofterity of Abraham are intended as a
{landing proof, during a period of near four thoufand
years already, and how much longer God knov.-s, of
what value in the fight of God, the fingular piety of
that venerable patriarch was, for whom it feems as if he
could not (fo to fpeak) do favours enough even to the
lateft pofi:erity of him who had greatly flood up alone for
theworfhip of th€ true God againft a whole world funk
in idolatry.

Prophecy makes a very confiderable part of reveh^-
tion. In the predidtions of Scripture, there is found
fome £iccDunt of the future fate of many of the empires
_ and cities which have made the greateft figure in the
world. From whence we learn, that the author of pro-
phecy is the God of the Gentiles as well as o^ xht Jews.
That neither his prefcience, nor his power, is limited to
the affairs of any one nation whatever.

No branch of Scripture prophecy is fointerefling to us as
thofe which hold forth the coming of the M<?/^fl/:> and his
kingdom, which (hine more and more clearly from the6rl>
obfcure one given immediately after the fall, ** That the
^' Seed of the woman fhould bruife the feipent's head j''
dow^n through a period of four thoufand years, to thofe
plain ones given by Zacbarias the priell, Si?neon, Ajina^
and John the Baptift, his immediate fore-runner •, and
thus the important defigns of God, with regard to man-
kind, opened by degrees, every great prophecy carrying
on the view to the lafl: glorious ages ; till at length our
Saviour himfelf comes as a light into the world, and
carries his fublime informations and heavenly precepts
immenfely beyond what had been done by all rhe pro-
phets, lawgivers, and philofophers, opening a profpccl
into eternity, and bringing life and immortality to light.
Ofprophecy more hereafter.

Gg The

450 THE DIGNITY OF (Book IV.

The hiflory of our Saviour's birth, life, miracles, doc-
trine, predictions, death, refurredion, and afcenfion,
makes a very confiderable part of Scripture.

The Chriftian fcheme itfelf may be coniidered as the
publication of an act of grace to a rebellious world, and
of the terms upon which God will mercifully receive
mankind into favour. The lublime, the interefting, and
comfortable views it exhibits are thefc :

God, the Original of all being, the Father of man-
kind, who brought the fpecics into exitlence with a
view wholly to their happinefs, willing to forgive his
offending guilty creatures upon any terms coniiuent
with the honour of his government ; but at the fame
time difpleafed with vice and irregularity, and not t,o
be reconciled to offenders, but upon proper conditions.
Or in other words, the Chriftian religion reprefents Al-
mighty God in the twofold character of the wife and
righteous Governor of the moral world, and of the ten-
der and merciful Father of his creatures.

The Chriftian fcheme reprefents the human fpecies,
"who were originally, as all orders of rational beings,
obliged to a perfect obedience to the Divine Authority,
and, in confequence of that, infured of a happy immor-
tality, univcrfally degenerate, and become obnoxious
to punifhment by difobedience. Which renders fome
expedient neceffary for faving- them from deftrudion,
confidently with the dignity of the Divine govern-
ment.

The third character concerned in the Chriftian
fcheme, is the Meffiab, the Son of God, who is in it ex-
hibited as leaving his celeftial ftate, and affuming the
human nature, to give up voluntarily his life for the
lins of mankind, in order to their being reftored to
a capacity of pardon upon repentance and reforma-
tion.

In the blamelefs life of this glorious perfon, while on
earth, a perfed; example is let before mankind of obe-
dience to the Divine laws; and in his fufferings, of pa-
tience and reiignation to the will of God.

In his dodrines, the perfedions of God are more
dearly manifeiled to mankind, than by any, or all the

' other

Revealed Rellgkn.) HUMAN NATURE. 451

other teachers that ever appeared. The evil of Vice,
the excellency of virtue, and their reipedive connec-
tions with happinefs and mifery, more fully fet forth.
The dignity of the human nature more glorioully ma-
nifeiled in the importiince of the fche.me for the relto-
ration of mnn, and the high elevation to which Chrilli-
anity teaches to afpire. The proper and acceptable
method of worfhipping God, declared. The certainty
of obtaining pardon upon repentance and reformation.
The future refurreclion of the body, and the everlafting
and increafing happinefs of the whole man, ufcertained
beycrid iloubt*

In his laws, the whole duty of man is more fully and
perfedly declared, and with an authority to which no
other lawgiver could pretend; which ,r.athority he con-
firms by unquellionable miracles and predictions fully
accomplilhed ; by conferring on his followers the power
of working miracles; and efpecially by rifing from the
<^ead, according to his own prediiftion. The fubllance
of the preceptive part of Ghriftianity is -contained in the
following paragraph.

On account of the death and interceffion of the Mef-
Jiah, that perfedl and blamelefs obedience, which is na-
turally the indifpenfible duty of man, and all rational
creatures, the defe6t of which made an expiation and
interceffion necelTary, is gracioufly difpenfed with; and
inftead of it, thorough repentance for all our offence?,
which implies the reformation of them, as far as human
frailty will admit, and a candid reception and fteady
belief of the Chriftian religion, and fincere endeavours
t-o obey its laws, and to attain the. perfcdion of its
graces and virtues, accepted, and made the condition
of pardon and everlafting happinefs : Which are, love,
reverence, gratitude, and obedience to God. Love,
gratitude, and obedience to Chrifi\ through whom, as
the appointed interceffor, we are by revelation taught
to addrefs the Almighty Father of all, and whofe death
we are to commemorate according to his app©intment.
Thankfulnefs to the Holy Spirit, the Comforter, and
infpirer. Benevolence to men. Temperance with re-
aped to our own paffions and appetites. Humility,
• G § 2 mcckncfs.

452 THE DIGNITY OF (Book IV.

meeknefs, cbaftity, purity of heart, integrity in thought
and word ; mercy, charity, and the performance of all
the fecial and relative duties of life ; forgiving ot inju-
ries, loving enemies, prudence without cunning ; zeal
without rancour ; fteadinefs without obftinacy ; con-
tempt of riches, honours, pleafures, and all worldly
things; courage to ftand up for the truth in fpite of the
applaufe or threatenings of men; attention above all
things to the concerns of futurity ; vigilance agamft
temptations from within, and from the allurements of
the world, and perieverance to the end in alpiring
after the ineftimable prize of a glorio'us and happy im-
mortality.

Chriftianity propofes the noblefl motives to obedience
that can be conceived, and the fitted for influencing
fuch an order of beings as mankind. The moft fordid
and ftupid is likely to be alarmed by the threatenings of
a punifnment inconceivably terrible, and of immenfe
duration. The naturg.1 confequence of which fear is,
its being deterred from vice, and forced to think of re-
forming. Froni whence the next ftep is into ibbriety,
or negative goodnefs : Which leads naturally to the
practice of diredt virtue ; and, as praftice produces ha-
bit, the ilTue to be expeded is, a habit of virtue ; an
attachment to goodnefs ; farther and farther degrees of
improvement; and in the end fuch a perfedion in the
government of pallion and appetite, in benevolence to
mankind, and piety to God, as will, upon the Chiiftian
plan, qualify for future happinefs.

Thus the denunciation of future punifhment for
vice, which Chriftianity fets forth, is evidently a wife
and proper means for promoting virtue : Efpecially,
if we add the encouragement of certainty of pardon
upon repentance and reformation, which important
point we owe wholly to revelation. And if we alfo
take in the views of the fupernatural affiftance which
Chriftianity encourages well-difpofed perfons to exped
m their conflid: with temptation and vice; and thofe
liigh honours, and that fublime happinefs, which re-
vealed religion fets before mankind, as the confequence
•f H victorious perfeverance in virtue. The fitnefs of

fucl>

Revealed Religion.) HUMAN NATURE. 4^3

fuch motives for powerfuUj influencing fuch an order
of beings as the human fpecies, is a proof, that the re-
ligion which prop)fes them is of Him who formed the
human fpecies; who endowed mankind with reafon,
with hope, and fear, and made the mind fufceptible of
habit, and ftamped upon it the idea of immortality.
For none but He, who formed the mind^ and perfcdly
knew its fprings, could addrefs it in a way fo proper
for influencing it, and for bringing it, in a conliftcncy
with its nature and prefent ftate, to the Heady love and
practice of virtue.

We have likewife in Scripture.an account of the efta-
blifhment of the Chriftian religion, and the firm adhe-
rence of its firfl profelTors in fpite of perfecution. Ad-
drefles from the firft propagators of Chriltianity to theii?
■profelytes, explaining more fully the dodlrines of reli-
gion, folving their difficulties, encouraging them to
conftancy, and giving them ufeful directions for the
condud: of life. And predictions of the future ftate oi*
the church, its degeenracy into Popery, and the con-
fummation of all things.

Here the amazing fcheme, being completed, comes,
to a period. The Divine Difpenfations with regard ta
mankind, in their prefent ftate, having been finiftiedin
theeftablifliment of the Ghriftian religion in the world,
nothing more is to be expected, but the completion of
the predictions yet unfulfilled, of which the chief are,
the reftoration of the Ifraelites and Jews to their own
country^ with the converfion of the world in general to
the Ghriftian religion, which makes way for the laft glo-
rious ages ; for the renovation and confummation of all
things ; for the general judgment of the whole human
race, according to the characters they have fuftained in
life, the condemnation and utter deftrudtion of fuch of
the fpecies as Qiall be found to have rendered themfelves
unworthy and incapable of the Divine mercy, and the
eftabliftiment of the pious and virtuous in an everlafting
ftate of glory and happinefs, in order to their improving'
and riling higher and higher to all eternity.

Can any man, who only runs through this brief and
imperfect (ketch of the whole body of revelation, bring

O ^ ^ - hinjfcif

4^ THE DIGNITY OF (Book I^,

Thimfelf to believe, that fuch afcheme could have been be-
gun with the beginning of the world, carried on throifgh
a rucceffion of four thoufand years by the inftrumentality
ef a number of different perfons, who had no opportu-
nity of co^icerting meafures together; exhibiting to the
view o^ mankind all that is great;, important, and ufefui
to be known and pracLifed, all the Divine Difpenfations
with refpp^ to a fpecies of rational moral agents^ the
fcope and purpoie of the whole being wife, good, wor-
thy of God, and fuirab-le to the wants of men, uniform
in its purpofe throughout, teaching one grand and ufe-
fui leffon from the beginning to the end, agreeing with
itfelf, with the conftitution and courfe of nature, the
ftrain of hiftory, anti the natural reafon of man, in which
there appears a perfect agreement betwixt types and
antitypes, doctrines and precepts, predictions and com-
pletions, laws and faiidiions, pretenlions and truth ;
and the whole leading directly to the higheft improve-
ment and perfection of Human Nature ; can any man
bring himfelf to believe fuch an univerfal, all-compre-
henfive fcheme to be really no more than human con-
trivance? But of this more hereafter,

SECT. III.

t'ofijiderations onfoihe Particulars in Revealed Religian,

THE reader may remember, that I put off the fub-
ject of Providence, though commonly reckoned a
dodrine of Natural Religion, till I iliould be upon Re-
velation, becaufe it is from thence that it receives its
principal confirmation and eitablifhment.

The opinion, that the world, and all things animate
and inanimate, are by the infinite Author of all, fup-
ported in their exiftence, and conducted in all the
changes of ftate, which they undergo, is as ancient as
the belief of the Divine exiftence.

As to the natural or material world, it is certain,
from reafon and experience, that the inadivity of mat:-
tcr is infeparable from its nature. All the laws of na-
ture, as deduced from experience and obfervation, are
founded upon this axiom, That matter does neceffarily

continue

Revealed Reltglon.) HUMAN NATURE. 4--

cqntinue in that flute, in whieh it is at prefent.,
whether of reft or of dired motion, till it be put
out of that ft ate by fome living agent. To imagine
matter capable of itfelf, of changing its (late of reft into
that of motion, or of motion into reft, would be fuppo-
ling it fomcthlng elfe than matter ; for it is eftentlal 16
the idea of jnatter, that it renft all impreftions made;
upon it. Unrefifting matter is a felf-contiadictory idea,
as much as noify ftlence, vicious virtue, or the like.
There is not one appearance, or effect, in the natural
world, that could have been brought about by unrefift-
ing matter. Upon the inertia of matter, the whole
fcourfe of nature depends. To fay, that matter, how-
ever modified, is capable of being made to have any
tendency to change its place or ft ate, would be afcrib-
ing to it a power of chooftng and refufmg. For before
it can of itfelf change its tlate of reft for motion, or of
motion for reft, it muft choofe for itfelf. If a particle
of matter is to move itfelf, which, way ftiall it move ?
If you determine eaftward, wcftward, fouthward, or
northward ; tlie queftion iniimediately arifes, why ftibuld
it move eaftward rather than weftvvard, or fouthward
rather than northward : To afcribe thought, or choice,
or activity of any kind, to matter, however modified,
is afcribing to it what contradicts its very nature aijd
eflcnce. For its nature and eftcnce is to continue for
ever iri^Kftive. So that, wherever we fee a portion of
matter in motion, it is certain, that it is moved by the
action of fome living agent. Farther, if we found in
the natural world no motions carried on, but what pro-
ceeded in direcft lines, it might be conceivable, that the
matter of the univerfe had received fuch an impulfe at
the beginning, as had continued its motions till now.
For, matter, put once in motion, muft, if left to itfelf,
move on in a direct courfe to eternity. But whoever
has conftdered the natural world, will reflect, that there
are a great many different motions continually going
on in the univerfe, fome of which are directly contrary
to others. That the forces, with which bodies tend to
one another, and with which fome folid fubilances co-
here, are immenUlv great, while the eafe, with which

Ct g 4 the

4^6 I'HE DIGNITY OP (Boole IV.

the lightefl bodies pafs through the fpace, in which thofe
farces prevail, makes it inconceivable, that any thing
material is the caufe of thofe ftrong tendencies. This
therefore ohliges us to have recourfe to fom.ething im-
material, as the caufe of the endlefsly various, compli-
cated, and contrary tendencies, which we fee prevail
in nature. In the folar fyftem, fuppoling, as fome have
fahcied, a fet of fubtle particles continually flowing in-
ward, toward the fun, to produce the effed: of gravita-
tion, there muft be another influx of the fame fort of
particles from all parts toward each of the planets, for
they too are endowed (to ufe the common exprellion)
witli^ the power of attrad:ing toward themfelves what-
ever is within the fphere of their attradion. It is evi-
dent, that the courfe of the particles, which caufe gra-
vitation toward the fun, mult be in part diredlly con-
trary to that which caufes'the gravitation of the
fatellites of a planet toward it. And the flireams of-
particles flowing inward, tovv^ard each of the fatelliteS'
of a planet, mufl: be in part diredly contrary to the
courfe of thofe which flow toward the planet itfelf.
The planet al-fo continually changing place, no poflible
influx of particles toward it can produce the effedl re-
quired, becaufe that direftion of fuch influx,^ which
would be favourable in one fltuation, mull of courfe be
quite contrary in another. And upon the planet itfelf,
if there are any animals or vegetables, any material
fubftances, in which there is either fecretion, motion
of fluids, corruption, decay, or renovation, the contra-
riety of the courfe of the particles, by which fuch in-
ternal motions are carried on, mufl: be fuch as to pro-
duce abfolute confunon ; for we muft at laft conceive
throughout all created fpace, an infinite number of
ftreams of fmall particles flowing in all diredions, which
could, by the very fuppofition, produce no regular mo-
tion in the material fyftem. Befides, we know, that
the forces of attradtion and gravitation are not as the
furfaces of bodies attrading one another , but as the
number of particles contained in them, which re^quires
a power that (hall freely pervade the moft folid bodies,
not merely aftect their furfaces. We likewife know,

that

'kevealed Religion.) HUMAN NATURE 457

that elaftic matter tends every way, or endeavours t6 '
diffufe itfelf wider and wider, and to repel its own par-
ticles, and every furrounding body. This power, or
tendency (to ufe the common improper term) is by no
means confiftent with any theory of ftreams of particles
flowing any one way ; but is eafily explicable by that of
an Infinite Mind within all matter.

There is, in Ihort, no folution of the various and oppofite
tendencies of the parts of the material fyftem, that is not
palpably abfurd, belides having recourfe to an Infinite
Mind, in which the vifible world has its being, and by
which it not only was at firft put into motion, like a
clock wound up and fet a going ; but is continually,
from moment to moment, adtuated according to certain
fixed rules or methods, which are what we call the Laws
of Nature.

If therefore we find it neceflary, on account of the
neceflary inadivity of matter, which has nothing in its
nature equal to the complicated motions, which we fee
in the fyftem of the world, to conclude, that the Infinite '
Author of Nature does continually, either mediately ot
immediately, exert his indefatigable power in conduct-
ing and aduating the inanimate machine; we cannot
fuppofe lefs, than that he beftows as much of his atten-
tion and fuperintendency upon the moral fyftem, as upon
the natural ; for the latter, having been produced for'
the fake of the former, Ihevvs the former to be of fupe-
rior value.

The fuperintendency of a world infinite in extent,
and containing an infinite number of particulars, would
evidently be no more than what Infinite Power and
Omniprefence would be fully equal to. So that the
thought of any fhadow of difficulty in governing the
univerfe, ought never to enter into our minds.

To fuppofe great part of the fcheme of Providence
carried on by the miniftration of angels, or other created ^
beings, comes to the fame, as afcribing all to the im- .
mediate agency of the Supreme. For every created be-^^
ing in the univerfe, the higheft feraph, as well as the
meaneft reptile, derives all his powers from the Supreme,
and depends from moment to moment, upon the Uni-

verfal

4i;$ • THE DIGNITY OF (Book IV-

verfal Author of exiftence, for his being, and the exer-
tion of all his powers.

The promitbuous diftribution of happinefsand mifery
in this life, or what we commonly call good or bad for-
tune, is no fort of objedion to the dodrine of a Provi-
dence. The continual and certain confequences of vir-
tue and vice refpectively, the immediate interpoiition of
Heaven, on every occafion, would have been wholly in-
coniillent with a ftate of difcipline. And yet there is
a general I'cheme as vifibly carried on in the moral
world, as in the natural; though many particulars in
both lie out of the reach of our weak faculties.

To fay, that it is difparaging the Divine Wifdom to
allege the neceffity or propriety of a continual exertion
of power in the natural world, which ought rather to
be fuppofed to have been fo conllituted at fir ft as to
proceed of itfelf, without the continued application of
the Almighty hand ; this objection, duly confidered_,
has no manner of weight. For, if the material world
was to exift at all, it was neceflary it fhouid be what by
the very nature of matter it muft be ; that is, inanimate
and inadive. And if fo, it muft be aduated, or be mo-
tionlefs, or at leaft it muft have no complex motions.
The truth is, a felf-moving complicated material ma-
chine, is a contradidion in terms ; and therefore wheit
could not poffibly exift.

If we confider that the Infinite Mind inhabits all
created and uncreated fpace, we (liall think it as proper
in Him to aduate continually the immenfe machine of
the univerfe, to every atom of which he is immediately
prefent, as for a human mind to aduate the body it in-
habits. And no one in his fenfes ever thought it Vv'ould
have been better, that the body fliould have been made
to perform its fimdions like a clock once wound up,
than that it fliould be continually, from moment to mo-
ment, at the command of the mind, to aduate it at
pleafure.

In the fame manner, with refped to the moral world,
it is not leflening the wifdom or power of the univerfal
moral Governor, to fuppofe interpofitions neceflary.
There are various conftderations which flievv the con-
trary. In

RH'ealed Religion. ) HUMAN NATURE. 45^

In general, that of the pvefent frail and pitiable flate
of Human Nature; the circumftance of an evil being's
having got an afcendancy over mankind ; of the firll in-
trodudion of vice being through temptation, which
may be our peculiar misfortune ; of our being perhaps
one of the lovvefl: orders of moral agents ; thefe circum-
dances may render it proper, that we at leaji fliould
have fome extraordinary affillance given us, that there
fhould be fome peculiar interpofitions in our favour.
Now, to fuppofe a pofitive providential ceconomy and
fuperintendency carried on, is luppofing the eafiell pofli-
ble fcheme for gaining fuch ends as might be wanted
for the advantage of our fpecies.

Communities feem to require a providence, to reward
or punifl.1 their behaviour in their national and public
charadfer, as on occaiion of the obfervance, or breach
of laws of nations, or alliances. The rewards and pu-
nilhmentsof the future (late will be perfonal. Good men,
being guilty of faults, ought to fufFer in this world,
though they come to final happinefs in the next ; that
evil may not wholly elcape : which feems to infer the
propriety of a Providence. The wonderful difcovery oif
the perpetrators of horrid crimes, particularly murdei:,
is a ilrong prefuraption of the truth of this doctrine.

But revelation puts this matter wholly out of doubt;
as it every where goes upon the fuppolition of a conti.-
imal Divine fuperintendency over the natural and moral
world. For it reprefents this world as God's world,
created, preferved, continually condufted, and hereafter
to be judged by Him. It exhibits a fcherae of the Divine
conduct of the affairs of the world in general, and of
one nation in particular *, which is altogether incon-
firtent, without taking in the idea of a Providence.
Prophecy, and miracles, of which elfewhere, necellarily
fuppofe Divine interpolition. And Holy Scripture in
a variety of places exprefsly affirms the doctrine of Pro-
vidence. For it informs us, , 1

" That God preferveth, and upholdeth all things by
^* the word of his power ; and that they continue to

this

♦ See psge 4.43,

Ji^^o THE DIGNITY OF (Book IV,

** this day according to his ordinance. That he has
*' appointed Teed time and harveft, cold and heat, fum-
*' mer and winter; and that they fliali not ceafe, while
** the earth remaineth. That with him is the fountain
*' of life. That he preferves man and bead, and gives
•* food to all fiefli. That in his hand is the foul of every
** living thing, and the breath of every creature. That
*' in him we live, and move, and have our being, who
** holds our fouls in life, arid will be our guide even to
** death. That he preferves us, whilft we fleep, and
'* when we wake ; when we go out, and when we come
*' in, even from the womb, making us to dwell in
** fafety. That he is the univerfal King, and Judge of
■** all, and does according to his will in the armies of
** heaven, and among the inhabitants of the earth.
*' That angels, archangels, principalities and powers,
*' thrones and dominions, are fubjed: to Him, and that
*' they rejoice to do his commandments, hearkening to
*^* his word. That he gives fruitful feafons on earth,
•* and crowns the year with his goodnefs ; and again,
*' at his pleafure, fliuts up heaven, that there be no rain,
-*' and that the land yield not her increafe ; turning a
■*' fruitful land into barrennefs, for the wickednefs of
•' them that dwell therein. That the Moft High rules
** in the kingdom of men, and gives it to whomfoever
" he will. That he puts down one, and fets another
** up. That by him kings reign, and princes bear rule.
•** That unlefs he keep the city, the watchmen watch in
*' vain. That he increafes the nations ; and again
*' deftroys them ; that he enlarges, and ftraitens them
"at his pleafure. That whenever he fpeaks concern-
♦' ing a nation, to build and to plant, or to pluck up
" and deftroy it, his counfel fhall (land, and he will do
*' all his pleafure. That from him comes every good
*' and perfect gift ; and at the fame time, there is no
** (penal) evil in the world, which he has not fent.
*' That he kills, and makes alive ; that he wounds, and
*' heals ; brings down to the grave, and brings up
*' again, at pleafure. That the preparations of the
*'* heart and the anfwer of the tongue, are from God, who
*• gives wifdom to the wife, and knowledge to thofe who

" know

Revealed Religion.) HUMAN NATURE. J^6^

f- know underftanding ; and when it feeras good to him»
** hides the thing from the wile and prudent, whicli he
^* reveals to babes. That he makes poor, and makes rich ;
'" brings low, and lifts up. That riches and honour come
" from him. That the race is not to the Iwifr, northebat-
?* tie to the ftrong *, nor bread to the wife, nor favour to
" men ot ikill ; but it is the hand of God, that has
*' wrought all thefe things. That though the horfe be
" prepared againft the day of battle, fafety is from God.
" That he makes wars to ceafe, and fends the fword
*• among the nations, at his pleafure. That the wrath
^* of man fliall be made to work out his praife, and the
" remainder fliall be reftrained. That when the lot is
*' cali, the difpofing of it is of God. That he works all
*' things according to the counfei cf his own will, and
" is accountable to no one "

The truth of the dodrine of Providence is therefore
eflabliflied upon reafon and revelation.

To proceed to another fubjed: : The account we have
jn Scripture of our fpecies in general fuffering by the
firft offence of our grand parents, may feem at firft view
fomewhat difficult to underltand ; as if it were a hard-
iliip that we fliould be in any refpeft lofers by what we
are innocent of. That we fhould be in danger of being
condemned to any future or final punifliment upon any
account, but our own perfonal voluntary guilr, is con-
trary to the whole tenor of Scripture, and would indeed
render revelation, as well as reafon, wholly uleiefs for
directing us to the means of working out our own fal-
vation, and avoiding deftrudion. That perfed Juftice
fhould determine one perfon to final dellrocliun for
what was done by another, many ages before his birth,
at once overturns all our notions of right and wrong.
And if we cannot judge of right and wrong, we cannot
be expeded, nor fliould ever have been commanded, to
forfake the error of our v/ays.^ and do that what is lawful
and right. So that this opinion grofsly mifreprefenrs
the charader of the Judge of the world, and fubverts
religion, natural and revealed, from the foundation.
But that the natural, as well as judicial effed of the tirit
fiolation of Divine Authority, followed by innumerable

A fucceeding

462 THE DIGNITY OF (Book IV.

facceeding tranfgreffions, might be the finking of the
fpecies fome degrees lower ; the fubjecling them, and the
world they inhabit, to viiiiDle marks of Divine difplea-
fure ; and their being, upon the whole, of courfe, in a
fituation lefs promifing for univerfai virtue and happi-
refs ; may be reafonable enough to fuppofe, and may-
be found to have been intended for valuable moral pur-
pofes. For, as the cafe of our fpecies is, that they have
continued difobedient ever fince the firft offence, it is
but reafonable, that they be expofed to fufferings and
afflidions. And as the natural tendency of afflidlion is
reformation, and every inftance of our vvorld^s being in
a ruined ftat€, and under a curfe, ought to furnifli a me-
morial of the great evil of vice ; on thefe confiderations,
the pi-efent ftate of the world is evidently an effect of
the Divine goodnefs; as well as feverity. If man is
Itink below the ftation, in which the fpecies were firft
placed, he has no room for complaint : for he might
have been placed there at his creation. If our condi-
tion feems lefs promifing for virtue and happinefs, than
that in which the firft of the fpecies were at their crea-
tion placed ; it is on the other hand to be remembered,
that revelation fliews, very great things have been done
for us, more than fufficient to make up for w'hat feem-
ing difadvantages we may labour under. And thus all
ground of complaint is eflfedually precluded.

The Scripture account of the deltruction of mankind
by a general deluge, is a fubjecl which deferves to be
briefly coniidered.

Though it is not to be pofitively affirmed, that this,
or the other, was the true caufe of a particular fuperna-
tural phecnomenon, or the method in which it was
brought about ; we may yet conclude in general, that
it is more fuitable to the ways of God, to bring about
all effeds, as well natural, as thofe we call fuperna-
tural, or miraculous, by certain adequate means, and,
as far as poffible, confiftently with the ftated laws and
courfe of nature. That a mighty wind ftiould, accord-
ing to the Scripture account, feparate the Red-jea for
the paffage of the people of Ifrael, was as proper a mi-
racle wrought in their favour, as if the immediate word

Revealed Rellgkn.) HUMAN NATURE. 463

or will of God had done it. And if the general deluge
was brought on by fome pre-eftablifhed natural means,
it was no lefs a Divine judgment upon a race of crea-
tures, whofe wickednefs was forefeen, than if it had
been caufed by the immediate exertion of Omnipotence.
What conftitutes a particular wonderful event a proper
miracle, in a theological fenfe, is, its being exprefsly
appealed to by fome perfon, as a confirmation of a new
pretended dodrine or miffion from heaven. The gene-
ral deluge was accordingly foretold, and the people of
thofe ancient times forwarned of it by Noah, but in
V: vin. Should a perfon, pretending to a Divine million,
■foretel an earthquake fome months or years before,
and an earthquake fliould happen exadily at the threa-
tened time, all reafonable men would yield that mea-
i fure of aflent to his aflertions and pretenfions, which
rnight be thought juftly due to the authority of one fm-
gle miracle, taken in conjunction with tlie other cir-
cumftancesof his own character, and that of his doctrine.
Yet earthquakes are effeds of natural caufes, And if
any perfon thinks it difparages the miracle of the 11 ■od
to fay, that it was brought about by the inltrumen-
tality of an intervening caufe, the objedtion is the fame,
taking it for an immediate efFed of Divine Power. For
the end being the deltruflion of a race of degenerate
mortals, it may as well be faid. Why were they not all
ftruck dead in a moment by a word from the mouth of
God, without the inftrumentality of the fuffocating
element of water ? as, Why was the flood brought on
by means of any intervening caufe ? No one doubts,
whether the old world was deftroyed by God, as an
exemplary punifhment for their wickednefs. Why
Ihould any one think it lefs a Divine judgment, for its
being brought about in a confiftency with the regular
and uniform procedure of nature, than if it had been an
efFe6t quire detached from, and unconnededM-ith the uni-
verfal fcheme ; which is not fo beautiful, lb mafterly,
nor fo worthy of an univerfal Governor.
.' Since the decifion of the queltion of the caufe of the
tides, which puzzled- all antiquity, and has been fhewn
by our incomparable philofopher to be the eifed ot the

2 mutual

4^4 THE DIGNITY OF (Book IV.

mutual gravitation of the earth and moon ; it is very
eafilj conceivable^ that a nearer approach of the moon
toward our earthy by a third part of her whole diftance,
would caufe an enormouily high tide. If therefore we
fuppofe the moon, or any other celeftial body, to aj>-
proach very near to the earth, the effed: muft be fuch
a tide, as would rife higher than the higheft lands, and,
rolling round the globe, would wafli down all terreftrial
creatures into the deep, where they muft perilh. As
we know that comets, from time to time, come from all
parts of the heavens, and enter into the planetary re-»
gions ; it is no unnatural fappofition, to imagine that ^
comet, palling near the earth at the time of the deluge,
might have been the appointed inftrument of the Di-
vine vengeance, by producing, by means of attraction,
a difrupticn of the outward fhell of this earth, under
which it is probable d great colledion of waters was
lodged ; which being by attraction raifed into an ex-
ceffive tide, muft occafion the immerfion and deftrudlion
of all land animals. And which might in great part
be afterwards abforbed into vaft empty caverns in the
earth, which might by the fame means be opened for
its reception, and thus the prefent dry land left. The
Scripture account, of the " breaking up of the foun-
*' tains of the great deep,'* feems to countenance this
notion ; which whoever would examine thoroughly,
may read JVhiJlon^s Theory of the Earth. That it is
made very probable in that work, that a comet did pafs
near the annual path of the earth, about the time of the
general deluge, is acknowledged by the moft judicious
aftronomers. That, upon every theory, the account of
the flood is attended with difficulties, muft likewife be
confeffed. But I think it a fatisfadion, that upon the
fuppofition of its being brought about by a comet, the
poffibility of it is fairly made out, and even a fort of
analogy to the common courfe of nature, in the tides,
which at times rife to fuch heights as to produce partial
deluges.

However the flood was brought about, there are too
many vilible and unqueftionabie marks of a general
difrupticn of theoutlide of this ourplanet, in the hideous

mountains,

RevealcS Religion.) HUMAN NATURE. 4/1^

mountains, mifhapen rocks, hollow vales, and other
ruinous appearances, with quantities of fea-(hells, bones
of animals, and large trees, found at a great depth in
the earth ; there are, I fav, too many marks of a gene-
ral concuffion and ruin over the whole face of the earth
t© leave any room to doubt that it has undergone fome
very great and univerfal change ; which we have all
the reafon in the world to conclude, was no other than
that of the general deluge, which, as it is defcribed in
Scripture, feems fit to have produced exactly the effeds
we obferve.

It is true, that telefcopes difcover, on the face of the
moon, and the planet Venus, irregularities and rough-
hefles, which make an appearance ibmewhat like to
thofe, which we may fuppofe might be obferved from
the moon upon the face of our earrh. But Vv'e cannot
be certain, that thofe inequalities have not been part of
the original make of thofe bodies ; unlefs ^ve could
examine them, as we can thofe of our own planet. So
that what we obferve of this fort upon thofe bodies, does
in no degree affect what has been faid with refpccl; to
the probability that a general deluge was the caufe of
the vifibly ruinous itate of our earth ; for we cannot be
iure, that the inequalities on the face of the Moon and
Venux are of the fame ruinous kind with thofe of our
world. The Moon, efpecially, differs from our planet
in two effential particulars. For it is certain beyond
all doubt, that fhe has neither fea, at lead on the face
which is always towards us, nor atmofphere of air. So
that we cannot reafon on any minute circumftances
from one to the other ; but may judge of what we find
in our own world, the (tate of which feems perfectly to
anfwer to what might have been expected to be pro-
duced by fuch a deluge as ilfo/^j- defcribes.

One particular, with regard to the flood, is too re-
markable to be omitted. We have in the book ofGeneJis
an exad account of the meafures of the ark in cubits.
In the time of Mofes, it is not to be fuppofed, that the
world was fo well known, or natural hiftory carried
fuch a length, that the variety of different fpecies of
terreftrial animals ffiould be gueffed at to any nearnefs.

H h So

466 THE DIGNITY OF (Book IV.

So that it was to be expetled, the meafures of the ark
fhould be taken either too fmall or too large, if the cal-
culation of the room neceffary for lodging feven of every
clean fpecies, and two of every one of the others, had
been taken according to mere human knowledge, or
conjedure. Inftead of which, it is found by calcula-
tions made in our times, when it is^ by means of our ex-
tenfive commerce over the world, known, how many
different fpecies of terreftrial animals there are in all
different climes and countries ; that the meafures we
have of the ark would have afforded juft fufficient room
for all the creatures to be ftovved in it, and one year's
provifion. No human fagacity could, in thofe early
times, in which there was fo little intercourfe among
the inhabitants of different countries,, have gueffed at
the true number of different fpecies of land animals in
all the various climates of the world, every one of which
almoft has its peculiar fet. It is therefore evident, that
the lize and capacity of the ark was ordered by Divine
appointment. For a human architect would undoubt-
edly have given its meafures too large or too fmall.

There being fomewhat feemingly difficult in the
Scripture account of thofe degenerate beings, the fallen
angels, it may be proper to throw together a few thoughts
on that head.

Whether the angelic fpecies were, at the time of
their fall, in a firft ftage of trial, fuch as that in which
we are at prefent, or whether they had gone through
their firft ftate of difcipline, and deviated afterwards, as
it feems inconfiftent with the nature of finite moral
agents to fuppofe them in any ftate out of all danger,
or pollibility of deviation ; whatever particular ftate, I
fay, they were at that time in, the poffibility of their
degenerating into difobedience may be accounted for
in a way comprehenfible by us ; though we cannot be
fure, that v.^e have the true and full account of that
whole matter. The moft probable account of the
tranfgreilion and degeneracy of thofe once illuftrious
beings, may be, That they difallowed of the juft pre-
tentions of the MeJJiah to be the general Governor of
their whole order ^ as the perverfe Jews afterwards re-

jeded

Revealed Religioti.) HUMAN NATURE* i.C'j

jeded him, when he came in the iliefh. To fuppofe
that the angels, now fallen, were capable of refolutely
and deliberately oppoliiig themfcives to Omnipotence,
or railing rebellion againlt God,, as God^ is ablurd. But
it is no way inconceivable, that they might at firft
quefhion the i\Ie{fiah''s pretenfions to authority cverthem;;
which might, for any thing we know, be difpuiabie,
as his miffion appeared to fom.e even of the iincere,
though not fufiiciently conliderate, Jc'ws, In confe-
quence of this, we can eafily enough conceive the polli-
bility of their being milled, by pride, by example, and
perfuafion of Satan^ the leader of the adverfe party,
who probably himfelf had alpired to a fuperiority over
his fellow-beings, and could not brook a rival. As to
the difficulty of fuppofing a fet of beings, of fuch fupe-
rior wifdom as we commonly fuppofe they poiTefledj
capable of error ; Scripture itfelfexprefsly affirms, that
the angels are chargeable with folly. Befides, we pro-
nounce rafhly, when we pretend to aik^rt, that the
angels were at the time of their fall greatly fuperior to
the moll knowing of our fpecies. We find indeed thofe
who kept their integrity, fpoke of in Scripture as railed
to very high degrees of elevation. But nothing can
from thence be argued with refpeft to thofe who fell
many ages before, when perhaps they might not be rifea
to any fuch degree of perfection as the good part of that
fpecies now enjoy, which may be the reward of their
virtue and fidelity. Befides, fuppofing thofe beings to
have fallen from a ftate of happinefs, to which they
,were railed in confequence of their having- with fuccefs
paft through one fi;age of trial or difcipline, we know-
not whether one ilage of difcipline was aij that v/as
allotted them. We know not but they were to pafs
through two, or more, as one properly fpeaking feems
appointed for us, though, as obferved before, no fl;ate of
freedom can be wholly fecure from all poffibility of
deviation, but only more and more fo, according to the
increafing experience, longer habitude, and greater wif-
dom of moral agents. We know not, but the angelic
fpecies were railed to the happinefs, from which they
fell, in confequence of their going through a more
H h 2 advantageous

Afi%- THE DIGNITY OF (Book IV.

advantageous and eafy firft ftage of probation, than
what is appointed us ; and that, to balance that advan-
tage, the happinefs they were railed to was more preca-
rious thini that which is deilined for thofe of our fpecies,
^vho iliall acquit themfelves with honour of a more dif-
iicuit one. This feeras no more than equitable, and
natural, that the confequence of an eafier ilate of trial
paiTed through with fuccefs fliould be a lower degree,
ajid more precarious kind, of happinefs; and of a more
difficult one, a higher and more certain kind of happi-
nefs. And befides, it is- very probably the nature o5"
all moral agents to yalue moft, and be moil afraid of
lofing,. what has eoil them the greatell pains to attain,
and what only a few have attained. However it be,
there is plainly no abfurdity in the Scripture account
of the fall of a certain number of beings, of a rank
prior in exiftence, and fuperior in dignity, to ours ; nor
of their being driven, by a total defpair of recovery to
the Divine favour,, to a confirmed habit of perfeverance
in vice,, aad oppofition to all good j which, increafing^
muft increafe their punilhment, and multiply their dam-
nation. That thofe defperate beings, who know them-
felves to be fealed to deftruclion, fliould, as far as per-
mitted, exercife an iraplacable envy and hatred againil
our fpecies, of whom they for fee that fbme part will
rife to that happinefs, from which they are irrecovera-
bly fallen, is not to be wondered at. A Nero, a Duke
d'' AlvLi, a bloody father inquilitor*; are not thefe de-
mons ? If we have fuch diabolical beings in our own
fpecies, who have had fo fliort a time to improve in
"wickednefs, and are flill under a difpenfation of hea-
venly grace ; why fliould we wonder at any accounts
we have in Scripture of the confirmed wickednefs of
ipirits abandoned to defpair, and who have had many
thoufands of years to improve and harden themfelves in
vice ?

Some have made a difficulty of the incarnation oiChriJl ;
as if there were in that doclrine fomewhat peculiarly
hard to admit, or next to abiurd. But in fuch cafes,
where nothing is required to be granted, but what is

analogous

* See Page 257,

-Revealtd Religion.) HUMAN NATURE. 469

analogous to the courfe of nature ; it does not feem rea-
fonable to kefitate at any foppGled dilTiculty, which, it
removed, would leave another confeffedly as hard to
furaiount. How a fpiritual being, of any rank v»'hat-
eveV, comes to be immured in a material vehicle, is to
us wholly inconceivable. The incarnation of a human
foul is a myftery utterly inexplicable by human laga-
city. Nor is it at all more incomprehenfible, how an
.angel, or archangel, (hould animate a body, than how
a human mind fhould. The difficulty does not arife
from the rank, or dignity, of the fpiritual being; but
from the nature of fpirits in general ; whofe power of
animating and actuating a materia-1 vehicle, and th-e
nexus, which forms the union between two natures fo
different, are to us wholly inconceivable.

And as to the objeclion. Of its being improbable,
that a being of fuch dignity, as that of the Melfiah,
fhould condefcend to aifume, for a time, the lowed ila-
tion of rational nature ; it will prefently vanifn, on con-
fidering the importance of the purpofe, for which he did
fo. For if, in confequence of this ama2,ing condefcen-
fion, there fliould, in a confiftence with the Divine recli-
tude, and eftabliQied order of the moral world, and the
freedom of the creature, many thoufands, perhaps rail-
lions, of our fpecies, be raifeJ hereafter by degrees to
fuch greatnefs and goodnefs, that the prefent ftation ef
the archangel Gabriel will be regarded by them as an
inferior one (which will certainly one day be the cafe)
who can think any apparatus, to gain fuch an end, too
coftly, or operoie ? Whoever duly copliders the ftu-
pendous excellence of a nature, which, however mean
and low at prefent, is yet formed capable of an endlefs
progreilion in every noble quality ; will not think any
contrivance ill beflowed, or any condefcenlion too low,
to gain the moral improvement of fuch a fpecies. Add,
that condefcenlion on a proper occafion, and for fome
important end, is fuitable to a fuperior nature ; and pe-
culiarly agreeable to every great mind. And let the
ponfideration of the high exaltations of the MeJJlab, in
confequence of his gracious interpolition for the re-
covery of a ruined foecies, be taken in. Add likewife
-'■•^'''^^- " Hh3 the

470 THE DIGNITY OF (Book IV.

the Divine pleafiire of exerting a benevolence fo exten-
iive, that an eternity will be employed by a race of be-
iligs, delivered by it from utter dellrudion, in celebrat-
ing its praifes, and exprelling that gratitude, which
every fuceeeding period of thtir happy exigence will
heighten, every new enjoyment will inflame with ever-
growing raptures.

To pretend to difpute whether it was poffible for
mankind to be reftored by any other means than thofe
which Infinite Wiidom has chofen, is both prcfump-
tuous and ufelefs. It is our wifdom to coniider what
we have to do, as the moral conllitution of things is ;
not to amufe ourfelves with vain fpeculations upon what
could do us no fervice to know, and what it is irapof-
lible we fhould by our own fagacity ever difcover. In
general, it is evident, that the repentance and refor-
mation of offenders was not of itfeU, without fome ad-
ditional apparatus, fuflicient, conliftcntly with the Di-
vine fcheme, to reftore a guilty order of beings to a ca-
pacity of being received to pardon. For Divine wif-
dom never ufes a more operofe method of proceeding,
when one lefs fo will anfwer the end.

Whether we lliall at all, in the prefent {late, be able to
determine wherein the principal propriety or neceflity of
the death of CZ?;-f//confifted, and how it came to be effica-
cious for our reftoration to the Divine favour, is greatly
to be queftioned ; as Scripture has only declared to us
the fad:, that it is chiefly by his laying down his life
tor mankind, which was the great end of his coming
into the world, that we are to be received to pardon and
mercy; but has given us no precife account of the modus
of the operation of his death for that purpofe, nor how
the ends of the Divine government were anfvvered by
it. In general, may it be faid, That the confideration
of fo important a fcheme found necelTary for reftoring
an offending order of beings, is likely to ftrike all ra-
tional minds, who may ever come to the knowledge of
it, with a very awful fenfe of the fatal evil of vice,
which made it neceflary. And as they mufl: fee the
difl[icalty of finding fuch a mediator for themfelves, in
cafe of their offending, they may thereby be the more

eflfedually

Riveakd Religion.) HUMAN NATURE. 47-r

efFedually deterred from difobedience. It may imprefs
them with high notions of the Divine purity, and aver-
lion to evil, vi^hich made the reftoration of offenders a
work fo difficult and expenfive. And we know not how
wide each particular in the moral fcheme of the Divine
government may extend. We are told in Scripture,
that the angels delire to look into the myftery of our
falvation : That fonie of them have adually fallen from
their obedience is doubted by none who admit revela-
tion : That there is any ftate of finite virtue and hap-
pinefs fo fecure, as that it is impoflibleto fall from it;
or that created beings can, conlillently with freedom,
be raifed to any fuch ftate as to defy Vv^eaknefs and er-
ror, and to be above all advantage from inftrudlion by
precept or example, is by no means to be affirmed.
And if there be no reafon to doubt, but in ail ftates free
agents are fallible (though more and more fecure of
continuing in their obedience, as more perfed) fince
according to Scripture even the angels are chargeable
with folly ; it may then be put as a conjedure, whether
the fcheme of the reftoration of mankind may not have
immenfely extenfive and valuable effeds upon various
orders of moral agents throughout the univerfe for pre-
ferving them in their obedience. This effed: the con-
fideration of it ought to have efpecially, above all, on us,
who are molt nearly interefted in it ; and we ought not
to hope to efcape, if we negledl fo great falvation ; and
ought therefore, if we name the name of Chrijiy to re-
folve to depart from iniquity. It is alfo to be expeded,
that the confideration of what our everlafting happinefs
coft, fhould immenfely enhance the value of it to
thofe of our fpecies who (hall hereafter be found fit for
it ; efpecially with the additional confideration of the
hideous ruin v»'e fiiall have efcaped, which is fuch as to
render it neceffary for the Son of God to leave for a
feafon his eternal glory, to defcend to our lower
world, and give himfelf to death, to deliver as many
of us as would from it. That our Saviour died a
witnefs to the truth of his own miffion and doc-
trine, as well as a facrifice for the fins of mankind, is
certain. But it is evident, that his death was very dif-
H h 4 ferent

472 THE DIGNITY OF (Book IV.

ferent, both in intention and confequences, from thofe
of the martyrs. That his death was alfo a glorious in-
ftance of obedience, and a noble example for our imi-
tation, and that of all rational agents, is alfo to be taken
in, and heightens the grandeur of the fcheme. A con-
lequence from the obedience and death of Cbriji^ men-
tioned in Scripture, and hinted above, is his being
*' highly exalted, and receiving a name above every
" name in heaven and earth, to the glory of God the
*' Father." Of which likewife we can fee the propriety
and juftice. And Scripture alfo countenances the opi-
nion, That the high exaltation of fuch a number of
mankind, as (ball be found capable of it, is given him
as a reward for his fuiferings.

However, none of thefe confiderations, nor all of
them together, come up to the point in queftion, viz.
What connection in the nature of things there is be-
tween the death of Chrijl and the falvation of mankind.
This will probably be a defideratum as long as the pre-
fent ftate lafts.

To expeft that we fliould be informed of the Divine
CEconomy with the fame diftinclnefs as of our own duty,
would be a piece of arrogance above ordinary. It is
by experience we are inRrudled in temporals, as well
as fpirituals ; and we proceed according to it, and are
fuccefsful in the affairs of life, while we know little or
nothing of the means by which the Divine Wifdom ads
in the natural world, and ought in all reafon to expeft
to know ftill lefs of his fcheme in a fupernatural inter-
pofition ; as the plan of our redemption may be called.
Did we know, which probably it is not proper we
fliould, more of the foundations and connedions of the
various parts of that fubiime fcheme, we fliould then
know nothing ufeful to us but our duty. That we
know now ; and with fuch clearnefs, as will render us
wholly inexcufable, if we be pot found in the full and
faithful performance of it.

The doclrine of the future refurredion of the body
may, as properly as any one, be faid to be peculiar to
revelation. For there is no reafon to think, that even
the more civilized heathen nations had generally any

notion

Revealed Religion.) HUMAN NAtURE. 473

notion of it. On the contrary, we find the enlightened
Athenians, in the apoftolic times, ftartled at it, as alto-
gether new to them. But, to ufe the words of the
great apoftle of the Gentiles to his hearers, " Why fliould
*' it be thought a thing incredible that God fliould
" raife the dead?" To give life and being at firtl to
what was once nothing, is certainly at lead as difficult
as to ref|:ore a bodily vehicle from a fhate of corruption,
and to re-unite to it the mind, which had ftiil preferved
its exillence during the ftate of feparation. And the
fame Omnipotence, which was equal to the former, may
be fairly concluded equal to the latter. The precife
modus, in which this re-union of the material and fpi-
ritual parts of the human nature at the refurreftion
will be executed, is to us, as well as innumerable
other effed:s of the Divine power, wholly unknown.
The following hypothefis, or conjecfure, (the author
of which I cannot recollect) has been thought ingeni-
ous. That there may be originally difpoitd, in the
ft ru6ture of the human frame, a fyltem oi Jlamina, in
jniniature, of the future aerial or letherial refurredlion-
body, fo enveloped or vi'rapt up, as to continue incor-
ruptible, till the confummation of all things; at which
time, by a pre-eftabliQied law of Nature, it may unfold
itfelf in a manner analogous to conception or vegetation,
and the foul being re-united to ir, the perfedl man may
again appear, renewed in his nature and Itate, and yet
in general the fame compound being he is at prefent,
coniiiting of foul and body, or, perhaps more properly,
of body, foul, and fpirit. The apollle FaiiVs compa-
rifon of the death and burial of the body to the fowingof
a grain of wheat; and the refurrection of the future body
to the fpringing up of the ilalk, which we know to be
nothing elfe than the unfolding of the minute Jtamiiia
originally difpofed in the grain fown, gives counte-
nance to this conjecture, and probably furnilhed the firll
hint of ir. It is not my purpofe to eltablifh any one
hypothefis whatever. The only end anfvvered by men-
tioning a conjecture for folving this difficulty, if it be
a difficulty, is to fliew the doctrine of a future refur-
vection to be conceivable, v/ithout any abfurdity. It
^ •■ inuft

474 THE DIGNITY OF (Book IV.

muft even be owned, that the fcherae of a reftoration,
or renovation, of the whole human nature is incom-
parably more beautiful and regular, and confequently
more likely to be the true one, than that received by the
heathen world, which fuppofed the total lofs or deftrucr-
tion of one effential part of the nature, 1 mean the body,
and made the future man a quite different being, an
unbodied fpjrit, inftead of an embodied one. Whereas
the Chriftian fcheme reprefents the diffolution and fe-
paration of the body for a time as the effed and punifh-
ment of vice, and its reftoration as the effeft of the kind
interpofition of our glorious Deliverer; by which means
the v/hole exiftence of the human fpecies (I mean, that
part of them which fhall be found fit for life and im-
mortality) appears uniform, and of a piece; and after
the conclufion of the feparate ft ate, goes on as before,
only with the advantage of being incomparably more
perfeft, though ftill the fame in kind.

The views held forth in Scripture of the future re-
ftoration, glory, and happinefs of the peculiar people of
God ; of the univerfal eftablilhment of the moft pure
and perfedl of religions; of the millennium, or paradife re-
ftored, with the general prevalency of virtue and good-
nefs; by which means a very great proportion of thofe,
who fliall live in that period, will come to happinefs ;
all thefe views are fublime, worthy of the Divine reve-
lation which exhibits them, and fuitable to the great-
nefs of the moral oeconomy. But, as the future parts of
prophecy are, and ought to be, difficult to underftand
in all their minute particulars, as is evident from the
diverfity of opinions given by the commentators on thofe
parts of holy writ ; while they generally agree, that the
above-mentioned particulars are in Scripture held forth
as to be hereafter accompliftied ; as this, I fay, is the
cafe, it may not be neceffary that I attempt to fix any
one particular fcheme of the completion of thofe parts
of prophecy.

The dodrine of a future general judgment of the
whole human race by the fame Divine Perfon, who,,
by the power of the Father, made the world, and who
redeemed it, is held forth in Scripture in a manner fuit-
able

Revealed Religion.; HUMAN NATURE. 475

able to the pomp with which fo awful a fcene may be
expected to be tranfacted. That the whole Divine
CEconomy, with refpeci to this world, fliould conclude
with a general inquiry into, and public declaration of,
the charadter, and fo much of the palt conduift, as may
be necelTary, of every individual of the fpecies ; and
that, in confequence of the different behaviour of each,
during the Hate of difcipline and probation, their fu-
ture exiftence (hould be happy or miferable ; that every
individual fhould be difpofed of according to what he
has made himfelf fit for ; all this the perfedl reditude
of the Divine nature indifpenfably requires. And with-
out this conclufion of the whole oeconomy, the moral
government of the world mud be imperfect ; or rather,
without it, the very idea of moral government is ab-
furd. That the decilion of the future ftate of men will
turn chiefly upon their general prevailing charadlers ;
the habits they have acquired ; the difpofirions they
have cultivated ; their attachment to virtue and obe-
dience, or to irregularity and vice, feems probable both
from Scripture and reafon. So that, as on one hand a
few errors, if not perfifted in, but repented of and re-
formed, being conliftent with a prevailing good charac-
ter, may be overlooked ; fo, on the other, a thoufand
adls of charity or virtue of any kind, if done from indi-
redt views, or by perfons of hypocritical or bad hearts,
will gain no favour from the general Judge. Of what
confequence is it then that we be fure of our own inte-
grity! And how dreadful may the eflefts prove of go-
ing out of the prefent ftate of difcipline, with one vi-
cious habit uncorrected, or with a temper of mind de-
fective in refpect of one virtue I

Whether all the more fecret errors of perfons of good
characters, of which they have fincerely repented, which
they have for years lamented with floods of undiflem-
bled tears, and which they have thoroughly reformed,
will be difplayed to the full view of men and angels,
feems a queftionable point : For it does not to reafon
appear abfolutely neceiTary : It being ealily enough
conceivable, that the character of a perfon may be de-
terminable by Divine Wifdom, and capable of being

fee

4?6 THE DIGNITY OF (Book IV.

fet forth to the general view in a manner fufficiently fa-
tisfadiory, without fo minute an examination. And if
io, it may be concluded, that the fmcere penitent will
be put to no necdlefs pain. And if there is a pain more
cruel than another, it is for a generous mind to be ex-
pofed to public fliame. Befides what reafon may fug-
gelt on this head, the numerous expreffions of Scrip-
ture, of *' blotting out the fins of penitents from the
*' books of remembrance; of hiding, covering, and for-
*' getting them," and the like, feem to favour the opi-
nion, that the charader and conduit of penitents will
be only fo fir difplayed, as to fliew them to be fit ob=
jed:s of the Divine Mercy.

SECT. IV.

CoTiJiderations on the Credibility of Scripture.

IT is not only to the ftudious and learned, that th«
proofs of Revelation lie level. All men, who wilj.
apply their faculties with the farhe diligence and attention
which they every day bellow upon the comRion affairs,
and even the amufements, of life, may be rationallv con-
vinced, that they are under Divine Government, and
mult feel, that they are accountable creatures ; upon
which fundamental principles the whole fcheme of Re-
velation being conitrudted, they may eafily bring them-
felves to fee the force of the evidence arifing from mira-
cles and the completion of prophecy, particularly thofe
relating to the J^(?^£;^/Z' people; which, in conjunction
with the charader of Mofes and the Prophets, of Chrijl,
and his Apollles ; a due attention to the nature and
tendency of the dodrines and precepts contained in
Scripture ; and the confideration of the eltablilhment
of Chriftianity, fo wholly unaccountable upon any other
footing, than its being from God ; may give full and well-
grounded fatisfadion to any conliderate perfon, that all
the objedions of the oppofers of Revealed Religion can
never amount to fuch a degree of weight in the whole,
as to over-balance the pofitive proof for it, or yield a
jTufficient proof that the whole is a forgery.

At

RfviahclRenghn,) HUMAN NATURE. 477

At the fame time it muft be obferved, that to be quali-
fied for examining in a proper manner all the various
arguments in favour of Revelation, requires a very ex-
tenfive knowledge in various ways, as in philological
and critical learning, hiltory, and philofophy, natural
and moral. Which fliews in a very ftrange light the
prefumption of many men of fuperftcial and narrow im-
provements, who pretend to oppofe religion, and rafhly
enter into a dii])ute for which they are fo ill furnifhed.

For it is the unfair and fallacious proceeding of many
difingenuous oppofers of Revealed Religion, to detach
fome fingle branch of proof, or fome doubtful argument,
and by cavilling at that, endeavour to overturn the
whole evidence for Revelation. But v/hoever will con-
lider the fubject with candour, will fee, that it is of fuch
an extenfive nature, comprehends fo many different
views, and is ellablifhed upon fuch a variety of argU"
mentSy drawn from dilierent parts of knowledge, that
the true Hate, and full refulr, of the evidence, upon the
whole, cannot, by the nature of the thing, be reduced to
one point; and confequently, that taking any one narrow
view of it, and judging from that, is the way to deceive
ourfelves and others. It is indeed as if a man were
rafhly to pronounce, that the earth is of no regular
figure whatever, merely from obferving the irregularity
of the ALpSj and other ranges of mountains, which fill
the eye of the traveller, while the whole globe is too
large, and too near, for the human light to comprehend
its general figure. Yet the very firffc principles of geo-
graphy fliew, that the protuberance of the highell moun-
tain of the world, being but three miles perpendicular,
is no greater irregularity upon a globe, eight thoufand
miles in diameter, than the little roughneffes upon an
orange are derogations from the general roundnefs of its
figure ; as a mite, or other very fmall infect, might be
fuppofed to imagine them.

To confider any complex fubjed: in a partial manner,
exclufive of any material part, and without taking in
the whole of it, is not conlidermg it as it is ; and fub-
jeds will not be underllood otherwife than as they are.
Men of narrow minds may run themfelves, and defign-

ing

47^ THE DIGNITY OF (Book IV,-

ing men others, into endlefs labyrinths, and inextrica-
ble errors : but Truth Hands upon its own eternal and
immoveable bafis ; and Wifdom will in the end be jufti-
fied oFher children.

The whole evidence of Revelation is not prophecy
r.lone, nor miracles alone, nor the fublimity of its
doftrines alone, nor the purity of its precepts alone, nor
the charaders o^ Mo/es and the Prophets, Cbrijl, and his
ApoHles alone, nor the internal charader of fimplicity
in the writings of Scripture alone ; nor any one of the
other branches of proof alone ; but the joint coincidence
and accumulated effed of them all concentred. Now,
he who can bring himfelf to belief ferioufly, that fuch a
number of amazing coincidences, fuch a variety of evi-
dence, prefumptive and pofitive, circumftantial and
elFential, collateral and diredl, internal and external,
fliould by the Divine Providence be fuffered to concur,
to the effedual and remediiefs deception of the moll in-
quifitive, judicious, and ingenuous part of mankind, mufl
have llrange notions of the Divine oeconomy in the
moral world. And he, who, in fpite of the fuper-abun-
dant and accumulated evidence for the truth of Reve-
lation, wall fuffer himfelf to be milled into oppofition
againft it, merely on the account of fome fingle circum-
ilial difficulty, muft have no head for judging compli-
cated evidence ; which yet every man has occalion to
weigh, and to ad upon almoft every day of his life.
And he, who, from indiredt views of any kind, labour?
to millead mankind into oppofition againft what would
be infinitely to their advantage to receive, is the com-
mon enemy of truth, and of mankind.

If the facred hiftory of Scripture has not the inter-
nal marks of truth, there is no reafon to give credit to
any hiftory in the world. And to queftion the veracity
of ancient hiftory in the grofs, would be (to mention
no other abfurd confequences) doubting whether there
were any men of integrity in the world, till thefe four
or five centuries laft paft. The remarkable coincidence
betwixt facred and profane hiftory ftiews the genuine-
nefs of the former ; and its delivering grave and credi-
ble accounts of things, while many of the ancient wri-
ters

Revealed Rellgmu ) HUMAN NATURE. 47<j

ters amufe us with fables evidently drawn from im-
perfedt accounts of the facred ftory, plainly difcover
Scripture to have been the original from wkich the
other is an imperfed copy. Of the foundation and
meafure of certainty attainable by tellimony, I have
treated elfewhere*.

The fragments of ancient Phoenician hiiiorians pre-
ferved by Eufebius ; with what we have of Tteno^ the
Egyptian writers, whofe opinions and accounts of things
are preferved by Diogenes^ Laertius, Diodorus Siculus,
and others ; the fragments we have afcribed to LinuSy
Orpheus, Epicharmus ; The remains of Sanchoniatbon^
Berofus, Manetho, Philo Byblius, Euryfus the Pythago-
rean, Hipparchus, Amelius the Platonijl, Heraclitus^
TimcEUSj Chalcidicus (who writes of Mofes), Homery
Hejiod, Callimachus ^ Arijlophanes, Plato, Cicero^ Qvid^
all thefe in what they fay of the creation, agree in the
main with Mofes'' s account of it. Homer, Hefiod, CalU-^
machus, Arijiohulus, Theophilus of Antioch, Lucian, Dion
CaJJius, Suetonius^ Jofephus, Philo, Tihuilus, mention, or
allude to, the univerfal cullom of reding every feventh
day. The Egyptian writers^ Plato, Strabo, Ovid, Virgil,
and others, mention the fiate of innocence, and the Fail.
Philo Byblius, from Sanchoniathon and Plutarch, Ihew,
that feveral particulars of the Fall were received by the
moft ancient heathens. Ferdinand Mendefius teftifies,
that many particulars relating to Adam, Eve, the for-
bidden tree, and the ferpent, are to be found among the
natives of Peru, and the Philippine illands. And the
name of Adam is known among the India?! Brachnians,
which word has been by forae thought to have been a
corruption oi Abrahamans ; and it has been thought pro-
bable that the religion of Zcroajlres and the Magi is
derived from that patriarch. The truth of Mofes''s ac-
count of the flood is attefted by Berojiis, Diodorus ^ Varrc,
Pliny, Plutarch, Lucian, Molo, JSlicolaus, Bamajcenus,
and others ; fome of whom mention the name oi Noah,
the ark, and the dove. Jofephus Acofta, and Antojiio
Herrera aiiirm, that at Cuba, Mechoana, .Nicaragua, and
other parts of America, the memory of *the Hood, and

the

"* See pao^e an,

4rio THE DIGNITY OF (Book IV:

the ark, are preferved, and were found, with feveral
other dodrines, of mere revelation, upon the firll dif-
coveries of thole places bv the Europeans. But to pro-^
ceed, Berofus, Manetbo, Hejiod, Nicolaus, Damafcenus,
and others, mention the age of the firft men to have
been almoit a thoufand years. Plutarch, Maximiu
Tyrms, Catullus^ and others, fpeak of an intercourfe be-
tween God and men in ancient times. Porphyry^ Jam-
hlichus, and others, fpeak of angels. The hiftory of the
tower of Babely under the poetical difguife of the
giants to fcale heaven, is found in Homer, Virgil.^ Horace,
Ovid,Liican, and the Sibylline Oracle quoted by Jofephiu,
Diodorus Sici/lus, Strabo, Tacitus, Pliny, and Solinus,
mention the deilruAion of Sodom and Gomorrah* The
hiftory of Abraham and other patriarchs, agreeable to
the writings of Mofes, is found in Philo Byblius from
Sanchoniathon, and in Berofus, Hecatceus, Damafcenus,
Artapanus, Eupolemus, De?netrius, and Jufdn from Tro-
gus Pompeius, who alfo gives Jofeph^ hiftory agreeable to
Scripture. By feveral of thefe the principal a6ts of Mofes
are related. Of whom mention is alfo made by Mane-:
tho, Lyfimachus, Ch(£remon, Diodoi'us Sicidus, Ldnginus,
Strabo, Pliny, and Tacitus. Diodorus fpeaks of the dry-
ing up of the Red Sea. Herodotus, Diodorus, Strabo,
Philo Byblius, Arijlophanes, Tacitus, Horace, and Jitve^
nal, mention the ceremony of circumcifion. Eiifebius
tells us, that a book was written by Eupolemus on Elijah'' s
Miracles. The Hiftory of Jonah is in Lycophron and
ALneas Gaztsus, Julian the apoftate owns that there
were infpired men among the Jews. Menander men-
tions the great drought in the time of Elijah. The
hiilories of David and Solomon are given in a pretty
full manner in the remains of the Phcenician Annals,
and Damafcenus'' s Hiftory, in Eupolemus, and Dius's
Phcenician Hiftory, who fpeaks of riddles, or hard que-
llions, lent betwixt Solomon and Hiram ; of which alfo
Menander the Ephejian Hillorian, Alexander Polyhijlor^
and others, give an account. Hazael, King of Syria, is
mentioned by Jujlin. Menander the Hillorian men-
tions Salmanafar, who carried the Ifraelites, or ten
tribes, into that captivity, from which they are not yet re-
2 turned

'kevealccl Religion. ) HUMAN NATURE. 481

turned. The name and expeditions 0? Scnimcheriby King
of AJTyria, are found in Berofiis' s CbaldaicSy and Bero-
dotiis^s Hillory, which laft relates the deftrudion of his
vaft army {2 Ki?ijs xvii.) with a mixture of fable.
Suetonius, Tacitus, Pliny the younger, and Numenius
teftify, that there was fuch a perfon as Jtffus Cbriji^
His miracles are owned by Celfus, Julian the Apoftate,
and the Jewijfy writers, who oppofe Cbriftianity. Por«
pbyry, though an enemy to the Chriftian Religion, fays,
" after Chrijl was worfhipped, no one received any be-
" nefit from the gods." Suetonius, Tacitus, Pliny, Ju-
lian the Apoilate, and the Jewi/Jj writers, mention his
being put to death. And Tacitus afSiriiis, that many
were put to death for their adherence to his religion.
A very particular and favourable account of the cha-
radler and behaviour of the firft Chuiitians is given by
Pliny, in a letter to the Emperor Trajan, ftill extant.
Phlegon, in his Annals, mentions the miracles of St.
Peter. And St. Paul is celebrated in a fragment of
Longinus among eminent orators. Theiliftory of our
Saviour's life, death, refurredtion, and alcenlion, was
declared by the Apoltles in the face of his enemies, and
in the very country, wher^ he lived, died, and rofe
ag-ain. They wrote their accounts in Greek, which was
univerfally underilood, and related the things, as they
paiTed a very few years before, and which muft have
been frefn in every body's memory. The name of Jefus
muft have been entered in the public tables, or regifters,
at his birth. To v/hich accordingly Jujlln Martyr and
TertulUan appeal. And the account of his death and re-
furreclion mult, according to the cuftom, when any thing
remarkable happened in any of the Provinces of the Em-
pire, have been fent to the Court o£Ronie. The memory
cf the llaughter of the innocents is preferved by Au-
giijlus''s remark on Herod's cruelty. The miraculous
darknefs at our Saviour's crucifixion (vv^hich was un-
doubtedly fupernatural ; it being impoHible that the
fun ihould be eclipfed by the moon which was then in
oppolition) is affirmed by TertulUan to have been upon
record in his time in the public regifters. Our Saviour;
is feveral times mentioned by Jofephus j though not in

I i fuch

4S2 THE Dlt^NITY OF (Book H*

fucli a manner as fo extraordinary a character deferved.
But nothing is more common than fuch unexpedled
neglects in hiftorians. Belides. it is 'probable that
Jofephus might be under fome conftraint in touching
"on the fubjecl of Chrifs and his Religion ; as he makes
honourable mention oi John BapHfi, and of James the
brother of Jefus ; to whofe murder he afcribes the de-
fcrudlion of Jerufaleiiu

Such public palTages as the dumbnefs inflifted on
Zacharias, while the people v/ere waiting without the
temple ; of the wife men from the eaft ; of the murder
of the innocents ; of our Saviour's driving fome hun-
dreds, probably, of people out of the outer coiirt of the
temple, immediately after his triumph, which muft
have alarmed the whole city; the prodigies at his
death ; the dreadful end of fud.is Ifcariot ; the names
of the Roman Emperor, and Governor, of Herod, of the
High Prieil, of Nicodemiis, of Jojeph of Jirimathaa^ of
Gamaliel^ Dionyjius the Areopagite, Sergius Paulus, Si?non
Magus, Felix, King Agrippa, Tertullus^ Gallio, and many
other perfons of the higheft rank mentioned with great
fre^om, fliew, that the hillorians were under no appre-
henlion of being deteclied ; and, at the fame time, efta-
blifh the genuinenefs of the New Teftament Hiftory
by chronological and geographical evidences. Nor
would any fet of impoftors have overloaded their fcheme
with fuch a number of circumftances no way neceffary
to it, for fear of committing fome blunder, which might
have detefted them. The miraculous power of inflidl-
ing death upon offenders, as in the cafe of Ananias and
Sapphira, and bliqdnefs in that of ElymaSy was not a
tiling to be boailed of, if it had not been true ; be-
caufe of the danger of being called to account by the
civil magiftrate. And that the New Teftament Hiftory
is not a forgery of latter times, is much better efta-
blilhed, than that the ^Eneid, the Metamorphoiis, and
Horace''s works, were writ in the Augujian age. For
none of them was authenticated by whole churches,
nor are they cited by multitudes of authors cotempo-
rary v/ith them, us the apoftolical writings are by Bar-
jialiis, Clemens, Rominus, Igna^>vs, Polvcarp, and the

reft.

ktvealcdReiigiGH.) HUMAN NATURIl 4^3

reft, and acknowledged to be the genuine works of the
authors, whofe names they bear, by enemies, as Trypboy
Julian the Apoftate, and others of the eariieft ages, and
authenticated by fuccceding writers through every fol-
lowing period. The numerous ancient apologifts for
Chriftianity, in their addrefles to the Emperors, con-
firm the particulars of the New Teftament Hiftory bv
their appeals to records then extant, and perfons then
living. And hiftory fnews, that thofe appeals were fo
convincing as to gain the Chriftians from time to time
favour and raercy from the Emperors.

That the Mofaic Hiftory of the Patriarchs, and their
pofterity the Jews and Ifraelties, is genuine, is in a
manner vifible at this day from the prefent circum-
ftances of that part of them, who are diftinguiftied from
all other people, I mean the Jfws, or the pofterity of
the two tribes : for thofe of the ten are, according to
the predictions of prophecy, at prefent undilHnguilhcd,
though hereafter to be reftored with their brethren the
Jews to their own land. There is no fuch minute and
circumi'tantial proof, that the Italians are the defcen-
dents of the ancient Ro?nans, or the French of the Gauls.

It is to be obferved, that the miraculous and fuper-
natural parts of the facred ftory depend on the very
fame authority as the common, and are accordingly re-
lated in the fame manner ; and the whole hangs fo to-
gether, and rells on the fame foundation, that they
niuft either be both true, or both falfe. But no one
ever imagined the latter to be the cafe.

The iimplicity of the Scripture accounts of the moil
llriking and amazing events any where related, their
being defcribed in the fame artlefs and unatFecled
manner as the common occurrences of hiftory, is at
leaft a very Itrong prefumption, that the relators had
no deftgn of any kind, but to give a true reprefentatioii
of fa6ls. Had MofeSy the moft ancient of hiilorians,
had any delign to impofe upon mankind, could he, in
his account of the creation, the flood, the dellrudtion
of Sodom and Gomorrah by fire, from heaven, of the
efcape of the Ifraelitijh people from Egyptian tyranny,
and their paffage through the wildernefs under his own

W n, condud:,

484 THE DIGNITY OF (Book IV,

condudl, (a retreat more remarkable than that of the
ten thoufand under Xeiwphon, which makes fuch a
figure in hiflory) could the rekitor of thefe amazing
events have avoided expiating and flourifhing upon
fuch afloniQung fcenes, had they been mere invention?
Would the fabulous writer of a fet of adventures, of
Vv^hich himfelf v/as the fictitious hero, have fpoke of
himfelf with the modedj which appears in the Mofaic
Hiftory ? Would he have reprefented himfelf as capa-
ble of timidity, diffidence, or paffion ? Would he have
immortalized his own weaknefles ? Had the inventor
of the Scripture account of Ahraham^ and his pofterity,
intended his ficTdtious hillory as an encomium upon
that people, as Virgil did his ^neid on his country-
men, would he have reprefented them as a perverfe,
difobedient people, fo often under the difpleafure of
their God ; condemned to wander forty years, and
periili at lafl to the number of many thoufands in the
"wildernefs, to the feeming difparagement of the wifdom
of their leader ; ever deviating into the worfiiip of idols,
contrary to what might have been expected from the
numerous miracles wrought in their favour by the true
God, a circumftance very improper to be dwelt en, as
being likely to bring the truth of thofe miracles into
queftion with fuperfieial readers?

Would the inventors of the New Teftament Hiftory,
fuppofing it a fiction, have given an account of fuch a
feries of miracles in the cool and unafTeded manner
they do, had they not been genuine ? Could they have
avoided fome flights of fancy in defcribing fuch v»^on-
ders, as the feeding of thoufands with almoft nothing ;
the curing ot difeafes, calming of tcmpefts, driving evil
fpirits from their holds, and calling the dead out of
their graves, with a Vv'ord ? Could they have given an
account of the barbarities infiicled on the moft innocent
and amiable of all characters, without working up their
narration to the pitch of a tragedy?

Muft not a man be out of his wits before he could
think of writing a fet of grave direciions about the con-
duct of miraculous and fupernatural gifts, as of fpeaking
foreign langunges^ which the fpeakers hr.d never learn-
ed \

Revealed Rengion.) HUMAN NATURE. 483

ed ; foretelling future events, and the like ; miifl: not a
man be diliradlcd, who, in our times, when no fuch
miraculous gifts fubfift, fliould write of them as common
and unqueflionable ? This the Apoftlc FAul, one of the
moft judicious writers of antiquity, facred or profane,
does in a variety of places ; mentioning them inciden-
tally and without going out of his way to prove the ex-
idence of them, and even depreciating them in com-
parifon with moral virtues. What is to be concluded
from hence, but that thofe miraculous gifts were at that
time as notorious, and common, as perhaps the know-
ledge of mathematics, or any other fcience, is now
among us?

Miracles being a very important part of the evidence
for Revelation, it is proper to confider a little that
fubjecT:. And firli, one would wonder, that ever it fnould
have occurred to any perfon, that the proof from mira-
cles is a weak or fufpicious one, fuppofing the miracles
to be really fuch, and nothing inconfiftent in the doc-
trine they are brought in proof of. For nothing feeras
more reafonable to expedl, than- that, if the Author of
Nature ftiould choofe to be likew^ife Author of Revela-
tion, he Hiould fliew his concern in the eftabliQiment
or promulgation of fuch Revelation, by exerting that
-power over nature, which we know he is polTeired of,
.and for which we believe and adore him, as the Author
of Nature. Can anv thing be more Teafonable to ex-
peel, than that He, who firft breathed into man the
■breath of life, fliould, in order to affure mankind, that
a particular meiTage comes from Him, give power to
thofe he employs in carrying fuch raellage, to reftore
life to the dead; or than that He, who made the ele-
ments of the natural world, fliould authenticate his re-
pealed lavv7s by giving to thofe, whom he employs in
promulgating them, a power over nature, a command
of the elements of air and water ; fo that winds m.ay
<:eafe to rage, and waves to roll at their wbrd ? There
is indeed all the reafon in the v/orld to believe, that
thofe very objsdors againll: the propriety of miracles,
as a proof of a Revelation coming from God, would have
found fault with ChriUianity, had there been no ac-

. i i 3 couni;

486 THE DIGNITY OF (Book IVv"

of miracles in Scripture, as deficient in one very ftrong
and convincing evidence of a Divine Original,

Tiie proper definition of fuch a miracle as may be
fuppofed to be worked by Divine Authority for proof
of a Revelation from God, is, An immediate and extra-
ordinary effect of power fuperior to all human ; exhi-
bited in prefence of a competent number cf credible
■witneffes, in fuch manner as to be fubiecl to their de-
liberate examination ; exprefsly declared lo be mtended
for eftablifhing a doctrine in it(elf reafonable, and ufe-
ful for the improvement of mankind in virtue.

Firft, a proper miracle, in the theological fenfe, muft
be an immediate and extraordinary efiect of power, ex-
hibited exprefsly for the purpofe. For the application
of any of the conitant and regular powers or properties
of natural bodies, in however aitful, or to common peo-
ple inconceivable, a manner, is no miracle ; elfe all the
arts, efpecially chemiftry, might be faid to be fyllems
of miracles. The pretended miracle of the liqueiaclioii
of the blood of Saint Januariusy vvith which the priefts
in Popiih countries yearly delude the ignorant people,
is no more than the natural effed: of a certain liquor
dropped upon a mafs of a particular gummy, or
refinous fubftance, which dilfolves in a manner as little
miraculous, as that of a lump of lugar, upon which
water is dropped. But to proceed. The miraculous
"Work performed muft be the elTecl of a power fu-
perior to all human. It is not neccfiary, that it be fu-
perior to angelic power. Becaufe our beft notions of
the Divine Oeconomy lead us to believe that fpiritual be-
ings are the inftrumentsof God for the advantage of man-
kind. So that while we believe this to queftion a miracle
performed by a good angel, would be infulting Heavea
itfeif. And we may reafonably conclude from the ten-
dency of the doclrine or laws to be eftablifhed, whether
the miracle is wrought by a good or evil being, accord-
ing to our Saviour's reafoning, Matth. xii. 25. A mira-
cle performed in confirmation of a doctrine tending to
promote and eltablifli virtue in the world, and to de-
feat the defigns which evil beings may have againft
mankind, may reafonably be concluded to be wrought
fcy lUe ppwer, not of a fiend, but a good fpirit, and
' ' contrarivvife.

Revealed Religion.) HUMAN NATURE. 487

contrariwife. For it is rearonable to expecfl a being to
exert his power for the advancement of what is agree-
able to his own character, and not for the contrary
pur pole.

Some miracles may be conceived not to be clearly^
and indif put ably, above all human power ; and yet to
be genuine miracles. Some of the works of Mofes were
fuch, that the Egyptian artifls could imitate them in
fome manner, deluiive indeed, and defedlive; but which
rendered it at leait difputable whether they were wholly
above human power, or not. Nor is it neceiLiry, that
every Divine million be fo authenticated as to put its
genuinenefs beyond all pojjible qurjlion. It is enough,
if, upon the whole, there be a conliderable overbalance
of credibility. For, after all, direct Revelations of all
kinds, are ever to be confidered as exuberances of Divine
Goodnefs ; as advantages beyond what rational agents,
in mott cafes, have any ground to expedl ; and are
therefore by no micans to be thought deficient, if they
want this or that evidence, and be not attended with
all the circumllances of conviction vi'hich our fantaili-
cal imaginations could invent. The leail and lowefl
degree of fupernatural aflillance is more than we had
any reaibn to exped:, or pretence to demand. And had
we never been bleil with any clear and extenfive Re-
velation, we fhould have been altogether without ex-
cufe in ading a wicked part, and iiifling the light of
natural conlcience. '

Others of the Scripture miracles, and thofe by far the
moft confiderable part, are fuch as to be clearly and un-
queftionably above all human power. Of this fort are
the dividing of theRed Sea, the cui-ing inveterate difeafes
with a word, and railing the dead,

A miracle ought (in order to its being received by
thofe who were not eye-witneffes) to have been wrought
in the prefence of fuch a number'of credible witnefles,
as to render it unlikely that there fhould have been any
delufion. Though it may be poffible, that the fenfes of
one or two perfons may be deceived, it is not to be fup-
pofed, that thofe of any number fiiould. And the
greater the number of the witneffes is (fuppoling them
credible) the probability of their being all at the fame

I i 4 time

483 THE DIGNITY OF (Book IV,,

time under a delufion becomes the lef?, till it comes to
be wholly incredible and inconceivable. And then
their teftimony becomes unqueliionable. Thisneceliary
condition effednally excludes luch pretended miracles
as thofe of Mabomet^s vifion, which pafled wholly
without witnefs. For our Saviour's reafoning is unde-
niably juft ; if a man bear record of himfef his record
is not true ; that is, the mere affertion of a perfon, who,
for any thin^ that appears, may be interelled to deceive,
is not a fufficient ground of credit. On this account
alfo that moft monftrous infult upon all the fenfes and
faculties of mankind, Tranfubftantiation, is effeclually
cut off from all preteniions to the charader of a miracle.
For the wafer is fo far from having been ever turned
into a whole Cbriji before any credible witnefs, or wit-
nefles ; that every perfon, before whom it has been
attempted or pretended to be done, has had, or might
have had, the affiirances of both fenfe and underftand-
ing, that it remained ftill as much wafer as ever.

The wimelTes of a miracle mull be credible. They
muft be under no vifibie temptation to deceive; and
they muft be perfons of inch underftanding as to be
equal to the examination of the pretended miracle.
The pretended miracles of the papilts may on very juft,
grounds be fufpecled ; as we know what immenfe pro-
fits that worldly church gets by deluding the people.
The workers t>f the vScripture-miracles were under no
temptation to bribe witnelTes, but quite to the contrary.
For they all loft, and none of them gained any thing »>
fecular by their works. Mofes forfook the court of
Pharaoh, to wander many years in the wildernefs, and
die there. The prophets futfered perfecution and death
for their plainnefs in reproving the fafliionabie vices of
their times. The blefled Saviour of the world, and
his apoftles, and the firft profelytes to Chriftianity, ex-
pofed themfelves to every kind of afflidion and diftrefs,
and to violent and infamous deaths. So that they can-
not, Avith any fliadow of reafon, be fufpedled of having
bribed witnefles to teftify to their miracles; nor indeed
had they any fecular advantage to offer in order to gain
profelyte:>.

The

RevejMReUgkn.) HUMAN NATURE. 489

The witnelTes of a fuppofed miracle muil:, in order
to its credibility, be fuppofed perfons of fuch under-
ftanding, as to be equal to the examination of the fadl.
I^ow the Scripture- miracles were performed before fuch
numbers, that, according to the common courfe of
human capacities, they mud have been feen and exa-
mined by many perfons, not only of fufiicient under-
ftanding for inquiring into a fimple fadl, but of more
fiirewdnefs and fagacity than ordinary. Nor was there
any fuperior capacity aieceffary to determine whether
the Red- Sea was really miraculoully divided, when the
thoufands of 7/r«<f/ paiTed through it in full march, and
faw the waters as a wall on their right hand, and on
their left. Nor was there any occalion for great fiiga-
city to convince thofe who faw fome hundreds of
difeafed people healed with a word, that real miracles
were wrought. Nor was there. any fubtlety of difcern-
ment neceffary to convince the difciples of Chri/ly who
had converfed with him for feveral years, who heard
him fpeak as never man fpoke, that he, who after his
death appeared to feveral hundreds together, and often
converfed intimately with the eleven, for fix weeks, was
the fame perfon, their well-known Lord and Mafter,
whom they faw crucified on mount Calvary.

It is faid in the above definition of a proper miracle,
that, in order to credibility, it is neceffary, that the
effed be fuch as to be fubject to the full examination
of the fpedators. There are v^ry few of the Scripture-
miracles that were not of too fubllantial and perma-
nent ii nature, to be in any manner imitated by the
prcsjiigi(S^ or tricks of impoftors. A iudden appearance,
for a ihort time, of any flrange and unaccountable kind,
might be queftioned. Eut a body difeafed for many
years, cured with a word, a withered limb reilored in a
moment, a diilra^led brain infiantly redreffed, a daemon
authoritatively dilpoffeffed, a man four days buried, re-
called to life ; thefe are effeds of power too fubftantial
to be miftaken ; and too lafiing to be fufpeded of hav-
ing paffed through a fuperficial examination.

Laftly, it is faid in the above definition of a proper
^nd credible miracle, that it muft be declared by the

worker

«t>» THE DIGNITY OF (Book IV

worker of it to be wrought exprefsly in confirmation of
fome particular doclrine, u hich dodrine mult be fuch
as to commend itfelf to the unprejudiced reafon of man-
kind, and to bear the marks of a revelation worthy of
God, and ufeful for men. A miracle, or wonderful
eifed:, connedted with no particular dodrine, is to be
called a natural or artificial phaenoraenon, or a prodigy;
not a miracle in a theological fenfe, which lall alone is
what we are at prelent concerned with.

No miracle whatever, nor any number of miracle?,
would be fufficient to prove twice two to be five. Be-
caufe we are more clearly and undoubtedly certain of
the proportions of numbers, than of any thing fuper-
natural. And all miracles are fupernatural. And it
would-be abfurd to imagine that the infinitely wife
Author of reafon fhould exped: ustoqueftion the cer-
tain information of our reafon upon evidence lefs certain.

Again, if miracles are pretended to be wrought in
proof of a doctrine which leads to any vicious or impi-
ous pradice, as v/e may, by a proper examination, and
due life of our faculties, be more certain, that fuch a
dodrine cannot be from God, than we can be, that a
pretended miracle, in fupport of it, is from him ; it is
plain, we are to rejed both the dodrine and pretended
miracle, as infufficient againfi: the clear and unqueftion-
able didates of reafon. But if miracles, anfwering in
every part the above definition, are wrought before cre-
dible witnelfes, in exprefs atteftation of a dodrine , though
not difcoverable by reafon, yet not contradidory to it,
«nd tending to the advancement of virtue and happi-
ntfs, we ought in any reafon to conclude fuch miracles,
when properly attefted, to have been performed by the
power of God, or of fome being authoriled by him ;
and may judge ourfelves fafe in receiving them as fuch;
becaufe we cannot fuppofe that God would leave his
creatures in a ftate obnoxious to remedilefs delufion ;
nay, we cannot but think it criminal to negled, or op-
pofc, miracles in fuch a manner attelled, or the dodrine
intended to be eftabiiflied by them.

It has been objeded againft the accotint, we have in
Scripture, of innumerable miracles performed by Mofts,

and

Revealed Rcltgton.) HUMAN NATURE. 491

and the prophets, Chrijl, and his apoftles ; That it is
not likely, ihey fliould be true, becaufe we have none
fuch in our times. That, as we have no experience of
miracles, we have no reafon to believe that ever there
were any performed.

Suppoling it were (Iridlly true, that we have no ex-
perience, or ocular conviction, of the poffibility of mira-
cles, which is by no means to be taken for granted ;
thoie who urge this objedion, wouM do Vv'ell to confi-
der, before they embark their unbelief upon it, how far
it will carry them. If, becaufe we lee no miracles novi'^,
we may fafely argue, that there never were any, it will
be as good fenfe to hy, Becaufe we now fee an earth, a
fun, moon, arid ftars ; there never was a time, when
they were not ; there never was a time, when the
Divine WifJom governed his narural, or n^oral fyflerri
othervvife than he does now ; there are no different
ilates of things, nor any different exigencies in confe-
quence of thole differences ; it is abfurd to conceive of
any change in any one particular, or in the general
oeconomy of the univerfe.

The account we have in the New Teftament, of the
daemoniacs mir^culoufly cured by our Saviour, ha^, par-
ticularly, been thought to pinch fo hard, that fome
have, in order to get rid of the difficulty, attempted,
(in my humble opinion, altogether unwarrantably) to
explain away the vi'hole dodrine of poffeffion by fpirits.
How comes it, fay the objectors, that we read of iuch
numbers of perfons in ChnJVs time poffeffed with dcS-
mons ; while we have no inftances of any fuch in our
days ? To this fome gentlemen, whofe abilities I fiiould
be proud to equal, and of whofe lincere belief of
Chriftianity I have no more doubt than of my own,
have given an anfwer, which i cannot help thinlcing
extremely hurtful to the caufe. *' The Daemoniacs,'*
fay thofe gentlemen, " were no more than mad people,
*' who v/er€ not then, nor are now, poffeffed with fpirits,
" any more than other difeafed perfons. I'heir being
*' fpoken of as poffeffed, was no other than a common
*' way of expreffing their difeafe or diftrefs ; and the
^< difpoffeffmg them, was only the cure ; which was

" iUii

492 ' THE DIGNITY OF (Book IV.

" flill miraculous." But, if any man can reconcile
this notion with the accounts we have from the Evan-
gelifls, he muft have a key, which, I own, I am not
mailer of. That a fet of grave hiilorians, facred hillo-
rians, fhould fill up their narration with accounts of
what w^as faid by fuch a number of madmen ; that
thofe madmen fhould univerfally, fpeak to better pur-
pofe, than the bulk of thofe, who were in their fenfes j
that they (hould at once, the firfl: moment they caft
their eyes on our Saviour, know him to be the Chrijij
while fome even of his own difciples hardly knew what
to think of him ; that our Saviour himfelf fhould enu-
merate his calling out evil fpirits, befides curing dif-
eafes, as a miracle entirely feparate, and of its own
kind, and mention his conqueil over Satan and his
wicked fpirits, as a mark of his being the true Mejfiah ;
that he fhould allQV\^ his difciples to continue in a mif-
take wdth refpecl to a point of fuch confequenc-e ; that
he fhould advife them to rejoice more in the thought
of their names being written in heaven, than in their
Iiaving received power over fpirits, without telling
them at the fame time, that they were altogether in a
miftake about their having received any fuch power;
that we fliould be gravely told that the madnefs (not
the fpirits) which poifeiTed the men in the tombs, in-
treated our Saviour to fend it into the herd of fwine ;:
that the madnefs (not the fpirit) fhould fo often intreat
and adjure him not to fend it to the place of torment
before the time, that is, probably, before the laft judg-
ment, or perhaps an earlier period fpoken of in the Jlpo-
calypfe ; that all thefe folemn accounts fhould be given
in fuqh a hiflory, and nothing to fiiew them to be figu-
rative, nor, as far as I can fee, any poflibility of at all
underftanding them otherwife than literally ; feems
wholly unaccountable. Nor can I help thinking that
the folution is incomparably harder to grapple with
than the difHculty. I deny not, that there are paifages
in the gofpeJs, where a difeafe is in one place fpoken of
as an infiidion of an evil fpirit, and in another as a
mere difeafe. But this does not at all affedl the point
in difpute \ becaufe the queflion is not, Whether the

daemoniacu

Revealed Religion.) HUMAN NATURE. 493

daemoniacs fpoken of in the , gofpels were not perfons
labouring under a bodily complaint befides the poffeffioa
by evil fpirits ; but, Whether the people faid to be
poiTefled, were at all polTeiied, or not. If a perfon,
whcie brain wasdiftempered, was likewife poffefled with,
an evil fpirit, he might with fuflicient propriety be fpoke
of in one place as a lunatic, and in another as a das-
moniac.

I fnould humbly judge it a much more eafy and na-
tural way of getting over this difficulty, to proceed upon
our Saviour's anfwer to his difciples concerning the man
born blind. " Neither did this man lin," fays he, (in
any extraordinary manner) " nor his parents; but that
*' the works of God might be made manifeft in him,'*
If the whole human fpecies are offenders, and at all
times deferving of punilliment, where is the difficulty
of conceiving, that it might be fuitable to the Divine
fcherae of government, that at the time of cur Saviour's
appearance, or any other period, a greater variety of
punifhments might be fuffered to fail upon a guilty race
of beings, and afterwards, through the Divine m.ercy,
their fuffisrings might be abated. Particularly, is there
not even a propriety in God's giving to Satan, and his
angels, the ancient and inveterate oppofers of the Mef-
'Jiab, and his kingdom, a lliort triumph over mankind,
in order to render the Mejjiah''s vicSory over him more
confpicuous and more glorious. This I fay on the fup-
polition, that polTeffion by evil fpirits was altogether
peculiar to thofe ancient times ; and that there is at
prefect abfolutely no fuch thing in any country in the
world. But, before any perfon can pofitively affirm,
that there is no fuch thing in our times as pofleffion by
fpirits, he muft be fure of his knowing perfedly the na-
tures and powers of fpirits, and be able to Qievv the ab-
folute impoflibility of a fpirit's having communication
with embodied minds ; and mud be capable of fliew-
ing, that all the fymptoms and appearances in difeafes,
in madnefs, and in dreams, are utterly inconfiftent with
the notion of fpirits having any concern with our fpe-
cies. Now to eftablifli this negative will be fo far from
being eafy to do, that, on the contrary, univerfal opi-
nion

4^4 THE DIGNITY OF (Book IV.

nion, as well as probability, and the whole current of
revcJation, are on the oppoi'ite fide. Who can fay that
it is abfiird to imagine fuch a ftate of the human frame,
efpecrally of the brain, as may give fpiritual agents an
opportunity of making impreiiions upon the mind?
Who can fay, that fleep may not lay the mind open to
the impreffions of foreign beings: and that waking again
may not, by fome laws of Nature unknown' to us, ex-
clude rheir commuriications f Who can fay, that part
(I do not fay ail) of the fvmptoms in phrenetic, epilep-
tic, lunatic, and melancholic cales, efpecially in the
more vioknt paroxyfms, may not be owmg to the agency
of fpirits? Were this to be allowed, it would not at all
vacate the ufe of medicines or dieting For if the ac-
cefs of fpirits to our minds depends upon the ftate of our
bodies, which it i^ no way abfurd to fuppo'e, it is evi-
dent, an alteration in the ftate of the body may prevent
their accefs to our minds, and deprive them of all power
over us; and in that light medicines and rrgimen may
be eftVdlual c;vcn againft t'pirits^ fo far as they may be
concerned, by being fo againft the natural diforder of
the frame occationed merely by the difeafe. So that
there may, for any thing we know to the contrary, be
dreams, in which foreign agents may be concerned, and.
there may be others occafioned by mere fumes of indi-
geftion, as the poet fpeaks. There may be epileptics,
and maniacs, who are fo from mere obftrudions and dif-
orders in the brain and nerves; and there may at this
day be others attacked by thofe maladies, whofe diftrefs
rnay be heightened by wicked fpirits. The amazing
ftrength of even women and youths, in fome of their
■violent firs, feems to countenance a fufpicion, that lome-
thing acls in them, feparate from their own natural
force, and which is hardly to be accounted for from
any extraordinary flow of animal fpirits. And why in
Scripture we fnould have fo many accounts of revela-
tions communicated in dreams; from whence probably
the Heathens, ever fincei7o;/z^r, have had the fame notion;
fecms unaccountable upon any other footing, than that
of Uippoiing tome natural mechanical connection be-
tween a parlicuiar ftate of the bodily frame, and com-
4 municatioi^

■Revealed Religion.) HUMAN NATURE. 49-5

munication from fcparate fpirits. The behaviour oC
the prophet in the Old Teftament, who calls for an in-
ftrmnent of niufic, when he waits for an infpiriition,
does like wife countenance the fame notion ; as if the
natural effect of melody was to open the way to the
mind in a mechanical manner, in order to the more full
admiffion of the fupernatural communications. To
conclude what I would fay on the difficulty of the use-
nioniacs in the gofpel-hiflory, I do not pretend to de-
cide which is the true folution. All 1 contend for is,
That to explain away the reality of the prefence of fpi-
rits, is, in my opinion, unwarrantable and dangerous,
and removing a lefs difficulty to put a greater in its
place.

To return to the general objeclion I was upon before
this digreffion, which was, That we have no reafon to
believe there ever were any miracles, becaufe we have
no experience of any in our times ; I have to fay far-
ther, that the objection is not founded upon truth ; at
leafl: not upon an unqueftionable truth. For many per-
fons of good judgment have declared it to be their opi-
nion, that among the innumerable fidlitious accounts of
fupernatural appearances and prodigies, fome, even in
thefe later ages, are in fuch a manner authenticated,
that to deny them a man muft deny every infor-
mation he can receive by any means whatever, befides
his own immediate fenfes, which does not feem highly
rational. Beiides, are not the completions of a multi-
tude of prophecies, which we have at this day extant
before our eyes, as the predicted lafting ruinous ftate
oi Babylon2i\-\d.Tyre,V[\G. total fubjediion to the lateft ages,
of the once illuflrious kingdom oi Egypt, the remam-
ing marks of the general deluge; the unequalled and
unaccountable condition of the Jews for fo long a pe-
riod of time ; the eftablifliment and continuance to the
end of the world of the Chriftian religion, — are not
ihefe Handing miracles confpicuous in our time ? But
of this more elfewhere. Upon the whole, it is evident,
that if the objection was founded on truth, it could not
be valid, becaufe different periods may require diflerent
meafures of government ; and to fay thri: there could

never

^gS THE DIGNITY OF (BooklV.

never have been any miracles, becaufe there are none
now (were it true that there are no effeds of miracu-
lous interpOiition remaining in our times) would be as
abfurd as to fay, that the axis of the earth muft point
exadly the fame way it did two thoufand years ago ;
whereas the obfervutions of ancient ailronoraers have
put the doctrine of its continual change of diredion,
and the procelTion of the equinoxes, out of all poffible
doubt. But if the objection is not founded upon truth,
it mull of courfe fall to the ground.

Prophecy is a miraculous hittory, or account of events
before they happen. This being unqueltionabiy above
the reach of human capacity, it is a proper and con-
vincing evidence, that the revelation in which it is
given is not a human production. To pretend to de-
termine the foundation, or. the modtiSy of the prefcience
of the actions of free agents, may be wholly out of our
reach in the prcfent ftate. But' we can form feme con-
ception of its being poffible, in fome fuch manner as the
following, though it may not perhaps be fafe to af-
iirm, that the following is a true account of it.

Do we not commonly fee inftances of very found
judgments paiTed by wife men on the future conduct of
others ? May we not fuppofe, that angels, or other be-
ings of fuperior reach, may be capable, from their more
exa6t knowledge of Human Nature, to pafs a much
more certain judgment of ihe future behaviour of our
fpecies ? And is there any thing lefs to be expected,
than that He who made us, who perfectly knovv^s our
frame, who immediately perceives the moll fecret mo-
tions of our minds, and likevvife forefees with the utmoft
exactnefs, and without a poffibility of being deceived,
the whole proceeding and concurrent circumftances in
which any of his creatures can at any future time be en-
gaged (as it is evident, that all things are the effecTr of
his directing providence, except the acftions of free crea-
tures, to whom he has given liberty and power of ac-
tion within a certain fphere) is any thing lefs to be ex-
peded, I fay, than that our infinitely wife Creator
Ihould form a judgment, fuitable to his wifdom, of the
future conduct of his creatures? And to imagine that
a this

Revealed ReJlgmi. J HUMAN NATURE. 497

this judgment fliould at all efFedi the future behaviour
of the creature, feems as groundlefs as to conclude that
one created being's judging of the future conduct of
another fho-iKI ad:ually i ifluence and over-rule hiscon-
ducT:. The judgment i?, by the fuppofition, formed
upon the char^ider of the perfon judged of, not the
charadler influenced by the judgni'-nt There are fome
palTages of Scripture, which feem to lead us to this man-
lier of conception of this difficult pomt.

When David (i Satn xxii. 12.) purfued by the in-
veterate hatred of king Smi/^ confulted the oracle, whe-
ther, if he llaid in the city oi Keilah, the people of that
city would give him up to his enemy; the aniwer he
received was, That they would. It is plain in this
cafe, that the Divine prefcience of the condud: of that
people^ in the event oi DavicVs trulling himielf into
their hands, did not arife from God's having decreed
that they fliould give up David : for if it had been de-
creed, it muft have come to pafs. Noi: was their trea-
chery foreknown becaufe it was future: For it was not
future, having been difappointed, and never coming to
be executed. Nor could it be eventually predetermined,
that in cafe o^ David's flaying in the city, the people
Ihould give him up mto the hands of his enemy. For
the event fhews, that it was not the Divine fcheme that
he fliould fall into the fnare, but that he fliould efcape
it. There feems nothing therefore left to conclude,
but that the Divine prefcience of the condud: of the
people of Keilah was founded in a thorough and perfect
inlight into the treacherous character of that people,
and perhaps the knowledge of adual defigns formed
by them to betray David into the hands of the
kingi

Again, when God foretells {Gen, xviii. 19.) that
Abraham would " command his houfehold after him,
*' and they would keep the way of the Lord-," he
plainly fliews upon what that prefcience was grounded,
in faying, " I know him, that he will command, &c."
That is, I fo fully know his zeal and affedion for the
true God, that I forefee he will fet up and fupport my
worfliip in his family, and enjoin it his pofteiity, in

K k oppo^tioj

498 THE DIGNITY OF (Book TnT.

oppofition to the idolatry and polytheifai which pre-
vails among the heathen around.

In the lame manner, m the New Teftament, though
the apoltle Paul foretells, that there ftiould not be a
life loll of thofe who (ailed with him, notwirhdaniling
the feverity of the tempeft ; we find afterwards, that
the prediction depended upon the failors flaying in the
fliip. So that probably what was forefeen wa«, that
the fhip and crew might be faved by the (kill of the
failors ; and that, if they deferred it, it muft periQi.

Thefe, and other pafTages, which might be quoted,
fcem to favour the preceding attempt to folve part of
the difficulty of the Divine prefcience of the adions of
free creatures. But it muft ftill be confelTed, that the
fubjedl is invo'ved in fuch intricacies as we fliall not in
all probability be able to clear up in the prefent (^ate.
However it be, we are not immediately concerned with
any thing but what may affedl onr doing our duty:
And that neither prefcience, nor any thing elfe, does
any way abridge our freedom in performing that, and
fo fecuring our (inal happinefs, we need not ufe any
reafoning to be convinced. We have no other aflurance
that we exi(^, than feeling ? And we have the fame for
our freedom. Every man feels, that in all his actions,
whether virtuous, vicious, or indifferent, he is natu-
rally free. And what we feel we cannot bring our-
felves ferioufly to doubt if we would, though we may
cavil at any thing.

That many parts of Scripture-prophecy, not yet ac-»
compliflied, are obfcure, and of doubtful fignification;
fo that the moft learned interpreters are divided in their
fentiments about what may be intended by them, muft
be acknowledged. And that this is no more than might
have been expeded, will appear by confidering, that
had many future events been too clearly predicted, the
obftinacy of men might have rendered miracles necef-
fary upon every occalion to bring about the completion
of them.

With all the pretended obfcurity of prophecy, there
are ftill enough of unquefiionableand confpicuous com-
pletions to fhew, that the predidions of Scripture were

given,

kev.'alcd RefiglofuJ HUMAN NATURE, 49^

not by chance, nor by bold conj^cftare, nor by partial
informations from evil fj)iritSj as fome have thought was
the cafe of lb ise of the relponits of the heathen oracles,
but by One who faw through futurity down to the moft
diftant periods, from the time of their being given out;
by Him, who holds the reins of government in his own
hand. The few following examples may ferve as a
proof of this,

Mofes, in his account of the deluge, {Gen. viii, 21, .
^^.) alTures mankind, in the name of God, that there
Ihoiild never be another univerfal flood ; but that the
four feaf.ms of the year, and the revoUnions of day and
right, fliould go on without interruption to the end of
the world. This is one of thofe predidions which
could not have been written lince the event, as has been
pretended, in derogation of fome others ; the period
taken in by it not being yet concluded. And coniider-
ing the extraordinary wifdom fo confpicuousm thecha-
rader oi Mofes, it does not feem conceivable, that he,
who expected to have the opinion of future ages as an
infpired perfon, fhould, without Divine Authority, have
ventured his whole charader upon fuch an affumation
as this, which he could have let alone, left the event
Ihould have deteded him for an impoftor. For how
could he know, without infpiration, what change in na-
ture might happen, which might totally change the
courfe of davs, nights, and feafons ? How could he
know that there might not happen fome fuch revolution
in his own times, to the utter ruin of his character as a
prophet? How could he know that another deluge
might not come according to the order of Nature; and
as he had publifhed the account of the prefervation of
Noah and his family in the ark, was it not natural to
expect, that upon the leaft appearance of fuch another
judgment, people would fet about making arks for their
own fafety, vv'hich would have proved the total degra-
ding of his charader as a prophet and a lawgiver. The
event hitherto has anfwered the pred clion, and, in all
probability, future ages will fully prove it to have been
given from God»

Kk » The

5®o THE DIGNITY OF (Book IT.

The fame wife lawgiver of the Jews founded a very
important part of that conllitution in a manner extreme-
ly injudicious and improvident, if we fuppofe him not
to have adled upon Divine Authority. What I refer to
is his confining the pritllhood, which he declares to be
everlartingtothefingle i-dvaWy oi Aaron. Had he not done
this upon Divine authority, he mail have run an obvious
hazard of the downfall of tlie rehgious polity he was fet-
ting up, by the polfible failure of male iliue mAnron''^ fa-
mily, who had only two ions, Eleazar and Ithamar. This
part of the Mofaic conttitution may therefore be confi-
dered as a prediction, that in a courfe of feveral thou-
fand years, there fhomld not be wanting male ifllie pro-
ceeding from one lingle family, at that time confilling
only of two perfons. Had this prediction failed; had
thefe two pexfons, or their poiierity, been cut off by
natural death, or by an enemy, the whole Jtwijh ceco-
nomy mud have funk for want of a priefthood, and all
the prophecies had been fallified, or had never been
given.

In the book o'^ Jeremiah, chap. i. and following, it
is foretold, that Babylon, the grcateft city and feat of
the greateft empire at that time in the world, fhould
not only be deftroyed, but that it (hould never again be
inhabited. Which laft particular no man of prudence
or judgment would have ventured his credit as a prophet
upon, when he could have avoided giving any fuch pre-
di(ftion, unlefs he had been, by Divine infpiration, af-
fured of what he affirmed. For nothing could well be
imagined miOre improbable,, than that the feat of the
empire of the world Ihould be deftroyed; and ftill more
unlikely was it, that it flxould never be rebuilt. But
the event fhews the truth of the prophecy. And this
prediction is likewife one of thofe of which it cannot be
pretended that it was written fince the event.

In E'zek. XXX. 13. it is exprefsly foretold, that there
fliould be " no more a prince of the land of E^ypt/^
No man of judgment would have ventured, without
authority, his credit upon fuch an afleveration, as he
could have been wholly lilent on the head. For who
could know, without infpiration, that there fliould ne-
ver

Revealed Religion.) HUMAN NATURE. 50I

ver more a prince, a native q^ Egypt y fit on the throne
of that kingdom? The event however has verified the
prediction. For foon after the time when it was given,
Egypt was made a province of the Perfian empire, and
has been governed ever fince by foreigners, having been,
lince the fall of the Perjian monarchy, fubject fuccef-
iively to the Mncedoiiians, \.\\& Saracens,' i\\e. Mama-
lukes^ and the Turks, who poITefs it at prefent. This
is one of thofe prophecies againft which it cannot
be objeded, that it is poffible it may have been written
lince the event.

In the xxvith chap, of Ezekiel it is foretold, that the
great and powerful city of Tyre, at that time the general
refort of traders, and mart of the world, fliould be ut-
terly dejolate, fo as to be a place for the Jpreading of
jiets, and fliould never more he rebuilt. This prediction,
at the ti nne it was given fo utterly improbable, has beeii
litterally fulfilled, as may be feen in MaundreWs Voy-
age. And Dr. Pococke, late bifiiop of O^ffory, fays, in
his Travels in the Eaft, that as he failed by the place
where it formerly ilood, he favv the ruins of it covered,
with fifiiing nets„

The Scriptures of both old and new Tefliament are
full of prediclions of the difperfion of the Jews for a
long period of time, as a punilhment for their vices, and
of their being at laft reftored to their own land in great
triumph and happinefs. So early as the days of Mofes^
whofe aera prophane hifloiy confirms to have been about
the time we place it, viz. about three thoufand years
ago, w^e have prediclions of the ruin which was to come
upon that people in cafe of their difobedience (and
which did come accordingly) fo clear and explicit, that
no writer of our times, with the help of hiftory, and
particularly Jofephus's account of the deftrudion o'ije-
rufalem, and with the advantage of knowing the pre-
fent unhappy condition of that people almoft in all the
countries of the world but our own, could in an imita-
tion of the prophetic fl:yle defcribe their cafe more ex-
actly. In the xxviiith chapter of Deuteronomy, Mofes
threatens their difobedience with judgments and plag;ies
of every kind j particularly that they fhould " become

Kk3 ' -^^

^502 THE DIGNITY OF (Rook IV.

'* an aftonifhment, a proverb, and a by-word in all coun-
** tries •," that ** an enemy (liould coine upon theni as|
" fwiftly as eagles/' probably alluding to their conquclt
by the Romans \ that they Ihoukl, in the feverity ot the
liege, be reduced " to eat their very children;" that
they fhould be " fcattercd through all countries of the
*' world ;" and that they Ihould be forced " to i'erve
*' other gods," as they accordingly are, in the counti les
where the inquilrtion is eflablilhed, obliged to wcrfliip
the Hoft, which numbers of them comply with, though
a gfofs vioiarion of the i'econd commandmenr, to avoid
failing iiito the hands of thae uiercil fs court ; and that
among the nations wherr they (VioulJ be Icattered, they
Ihou'd " hcive no eafe nor rett," but a trembling *' ht ait,''
and '' failirig of eyes," and *' forrovv," and " continual
" ftar for their lives," with many other threatenings to
the fame pnrpofe

It is alfo foretold by the following prophets, as well
as by Mofss, that notwilhltanding this unexampled dif-
perfion of the Jtws into all nations, they flioidd be iiill
preferved a diltinft people ; that God " will not deilroy
" them utterly," but that " when they fliali call to mit-.d
*' among ali the nations whither God has driven them,
" and fhall return to the Lord, he will turn their capti-
" vity, and gather them from all the nations — from the
" fartheft parts of the earth — even in the latter days.'*
That " though he makes a full end of all .-ther nations,"
(by revolutions and mixtures of one people with ano-
ther, which renders it impoffible to diftinguifli their
genuine defcendants) " yet he will not make a lull end
** of them-," but *' a remnant of them" Ihall be kept
unmixed with any other people, , and *' fliall return out
'* of all countries whither God has diiven them;'' that
he will *' fet up an eniign for the nations, and will af-
*' femble the outcafts of Israel." and " gather toge- .
" ther the difperfed of Judab,'''* (the pofterity of the
ten tribes, at prelent, according to Scripture-prophecy,
undillinguifhed, as well as of the two) " from the fair
corners of the earth ; which {hews that the return here
fpoken of, is not that from the BahyloniJIj captivity ; as is
slfo evident from its being S^ed to the " latter days,"

an4

Revealed Religion.) HUMAN NATURE. 5«3

and froai its being alfo fpoken of by the prophet i/fj/t^,
who hved after the return from the feventy years capti-
vity of Babylon, and by Ezekiel, who lived in the cap-
tivity itl'elf.

And in the New Tcftament it is clearly foretold by
Chrifl, that Jerufalem fhoald be deftroyed with fuch de*
Itruclion " as had not been fince the beginning of the
** world, nor ever fliould be.'' And it is reaiarkab ^
that he again exprefsly mentions the " eagles ;" in ail
probability to point out the Romans, (who bore eagles
on their llandards) for the executioners of the Divine
Vengeance on that perverfe people. yofepbus^sli\i\.'^ry
of that tragical complication of events, correfponds ex-
actly to our Saviour's prediftion of it. He alio fore-
tells that the Jews (hould be carried " captive into ail
** nations, and that Jerufiikm fliould be trodden down
*'■ of the Gentiles, till the times of the Gentiles Ihould b6
** fulfilled.'' In the Epiflles there are various predic-
tions to the fame purpofe. And we accordingly fee
that people to this day preferved diftind from all others
in the world, without king, without country, without
government to enforce the obfervance of their ceremo-
nial law, which yet they keep up with great ftridnefs,
wherever they can.

That through all the changes, which have happened
in all the other kingdoms of the earth, from the date of
the firft of thefe predidions to the prefent time (a pe-
riod of more than three tlioufand years) that people
Ihould have had exadly the fortune that was foretold
them by Mofes ; and that they fhould now in fo won-
derful and unexampled a manner be preferved unmixed
with, and ealily diftinguifliable from, the people of all
the countries where they are fcattered ; and this in
fpiteof the cruel ufage they have had in moft countries,
which might have been expedled to have driven them
long ago to give up their religion, and mix with the
people among whom they lived ; and that there fhould
nothing in this long courie of years have happened, to
render it impoffible, but that, on the contrary, it fhould
be probable, that the remaining prediction of their re-
turn to their own land, will be accomplilhed, as well

K k 4 ae

504 THE DIGNITY OF (Book IV

as the reft ; this gives, upon the whole, fuch a view,
as is not to be equalled by any thing elfe in the
world ; the moft amazing of all phaenomena 1 and
fhews that prophecy is given by authority from the
fame by whom the government of the world is carried
on ; fince none but He, or whom he authorifes, could
thus declare the end from beginning.

No one can imagine the following predidions to be
applicable to any other than the MeJJlah. Gen, iii. 15,
the lirlt prediction is given of him, 'viz. That "the
" Seed of the woman fhould bruile the head of the fer-
" pent." None but Chnjl could propeily be called
*' the Seed of the woman." For he alone was born of
a w^oman without concurrence of man. Nor did any
one but he eflfedually briiife the head of the ferpent,
or deftroy the power of Satan. Again, he is feveral
different times afterwards promifed to Abraham, as he
in whom ** all the families of the earth (hould be
** bleffed." Now, there never was any fingief perfon,
befides Chrijl, who was a bleffing to the " whole
" world." Gen. xlix. it is foreroid that the " fceptre
** fhould not depart from, Judah, till Shiloh fhould
*' come," and that " to him ihould be the gathering of
" the people " It is known, that the Jews became
fubjedl to the Romans about the time of the appearance
of Chriji, And the gathering of the people lo him i§
very confpicuous in the general diffulion of his religion
over moft parts of the world. The words of Mofer,
Det/t. xviii. 15. are applicable to none but ChriJI only.
*" The Lord fhall raife up unto thee a Prophet, from the
*' midfl of thee, like unto me." But no Prophet, Prieft-,
or King, ever rofe among that people like to Mofes, but
Chriji only. For from Mofes to ChriJl^ no lawgiver
arofe among the Jews ; their ftate being fixed by God
himfelf, to continue unchanged till the appearance of
the Mejftah.

The prediftions of Ifaiah xi. i, 3, 6, &-c. are ftill
clearer, " Unto us a child is born ; unto us a fon is
*' given ; and the government fhall be upon his flioul-
*' ders. His name fhall be called Wonderful, Coun-
<* felior, the mighty God, the everlafting Father, thq

*' Princq

Revealed Religion.; HUMAN NATURE. 505

" Prince of peace." [Which titles are fbmewhat differ-
ent in the Septuagint tranllation, but fuch as are appli-
cable to none but Chrijl only ] " Of the increafe of
** his government and peace there ftiall be no end, upon
*• the throne of David^ and his kingdom, to order and
" ertablifli it with judgment, and juftice from hence-
^^ forth even for ever." And in the xliii. chap. " Be-
" hold nay fervant— mine eled:, in whom my foul de-
" lighteth. I have put my fpirit upon him — he fliall
" fet judgment in the earth ; and the ifles Ihall v^ait for
" his law."

Nor are thofe of Jeremiah lefs plainly applicable to
Chrijl^ and to him only. Chap, xxiii. and xxxiii. ** I
" will raiie unto David a righteous Branch, and a King
*' fliall reign and profper, and Ihall execute judgment
*' and JLiltice in the earth. And this is his name,
" whereby he Ihall be called, The Lord ouii righte-

** OUSNESS."

And in Ezekiel xxxiv. &c. ** | will fet up one fhep-
*' herd over them," (a fhepherd of a people always
lignities a prince or ruler) " and he fliall feed them,
*' even my krw^nt David /^ plainly not David the fon
of JeJ/e ; he having been dead long before EzekiePs
time, *' And I vvill make with them a covenant of
*' peace," &c. One King " f^^^H be king over them all;
** neither fliall they defile themfelves any more with
" their idols."

It is predicted by Haggaiy that " the Defire of all
" nations fliould come ;" the Shilohf tranllated by the
Seventy, the "accompliflimentof promifes." How much
the coming of the MeJJiah was the defire of all nations
is fhewn above, and how properly Chrijl may be called
the accomplifhment of promifes, is known to all, who
know his religion.

Not lefs exprefs, than magnificent, is the predidion
oi Daniel, chap. vii. " I law in the night vifions, and
^' behold one, like the Son of Man, came with the
*' clouds of heaven, and came to the Ancient of Days,
^' and they brought him near before him. And there
f* was given him dominion, and glory, and a kingdom,
f^ that all people, nations, and languages Ihould ftrve

" him.

f66 THE DIGNITY OF (Book ^

•* him. His dominion is an everlafting dominion ; and
** his kingdom tliat which fliall not be deftroyed." Of
the tide, " Son of man," which is found twice or thrice
in the Old Teftament, it niay be curforiJy remarked,
that our Saviour feems to have been particularly pleafed
with if, as that name is given him in the ancient Scrip-
tures ; as it exprelTcs his facied office of the deliverer
of mankind, and f.iiis the glorious humiliation he volun^
tariiy condtfcended to, in affuming the Human Nature,
and palTing a life on earth for the important purpofe of
reiloiing a ruined world.

In the prophecies of Ifaiab, Ezekie/, and Malacbi, he
is fpoken of as he that was to be the " light of the
** Gentiles^ their defire, their ruler;'" and that through
him the '* name of God (Ik uid be great among the
*• Heathen." Nor is there any one to whom thefe
characters can be applied, but Chrijl only.

The important circumilance of his giving his life for
the world is clearly held forth by the Prophets Daniel
and Ifaiah, the former of which fpeaks of him as to ap-
pear '' feven weeks," that is forty-nine years, takingj^
(according to the prophetic ftyle, ■ a day for a year)
" from the going forth of the commandment to rertore
*' and build Jerufakmy'' and that he (hould be " cut
"oft; but not for himfelf." And the latter fays of
him ; " Surely he hath born our griefs — he was wound-
'* ed for our tranfgreffions ; he was bruifed for our ini-
*' quities. He is brought as a lamb to the ilaughter j
** and as a (beep before her fliearers is dumb, fo he open-
*' etb not his mouth. For the tranfgreffions of my peo-
*' pie was he rtricken. And he made his grave with
" the wicked, and with the rich in his death." Which
•words are fufpedled to be tranfpofed, and that his death
ought to have been put with the wicked, and his grave
with the rich ; as he was crucilied between two thieves^
and buried by Joftph of Arimatbaay who was rich.
** He was numbered with the tranfgreflbrs, and bare
** the fin of many, and made interceffion for linners."

It is foretold by Ifaiah, chap. xxxv. that the Mejfuih
Ihould perform many great and beneficial miracles ;
that " the eyes of the blind Ihould be opened \ and

" tha

Revealed Religlcn.) HUMAN NATURE. 50^

** the ears of the deaf unflopped ; tlrat the lame man
" fliouid leap as an hart, and the tongue of the dumb
" ling." Many minute circumftances are foretold of
him, fuch as his being of the tribe oi Judah and feed of
David; that he Qiould be born diiBetblcbeni, (Mic'.v. 2.)
that he fliouid ride in humble triumph into ihe city of
jerufalem, ( Zjuch. ix. 9.) that he ihouid be fuld for
thirty pieces of iilver, (ibid xi. 12.) that he fliouid be
fcourged, bulFv^tted, and fpit upon, (Ifci. 1. 6.) that his
hands and feet ihouid be pierced, (Pfal. xxiv. 16.)
that he fhould be numbered among malefadors,
(Ifa. iiii. 12.) that he fliouid have gall and vinegar
offered him to drink, (Pjal Ixix. 21.) that they who
faw him crucified, fliouki mock at his trufting in God,
(Pfal. xxii. 8.) that the folJiers fliouid call lots for his
garments, (ibid. 18) that he Ihould be buried by a
rich man, {Tja. liii. 9.) and that he fliouid not fee cor-
ruption, {Pfal. xvi. 10.) The completion' of all which
predictions in Cbrijl is vifible in his Hiitory in the New
Teftament.

To what charader befides that of Chrijf, are all thefe
predictions applicable ? And are they not all flridly ap-
plicable to Chrijlf and clearly fulfilled m him? Siiouid
now a let of fatirical, or enigmatical writmgs be pro-
pofed to be explained ; who would htlitate whether
the true fenfe, and proper application of them was dif-
Govered, when a fenfe was found, which tallied exadly
in every particular? who would imagine thofe writings
to have been compoicd by chance,, v^^hich fnewed io
much regularity and ccnnedtion, and which luited fo
well the propofed explication of them ?

The predidiions which Chriji himfelf delivered con-
cerning events that were to happen after his time, were
confirmations no lefs authentic of the Divine Authority
of his doctrine, thttn the completion in him, of the pro-
phecies given of old. Befides thofe he gave of his owa
death, with the particular circumflances of it ; of the
behaviour of his difciples on that occafion ; of the de-
fcent of the Holy Ghoft, and the miraculous powers to
^e communicated to his difciples ; beiides thefe, he
gave feme, which cannot be pretended to have been
" forged

$o« THE DIGNITY OF (Book IV.

forged after the events, as has been alleged of feme of
the Scripture prophecies. His predidions of the de-
llruction of Jeriifaleni^ and difperlion, for a very long
period, of the Jews into all nations, but fo as they
fhoLild be prelerved diflind: from all other people in
order to their refloration ; of the general prevaiency of
his religion over the world, and its continuance to all
ages ; and of the raifchiefs, confequent upon the per-
yerfion of it ; thefe are events, which at that time were
to the higheft degree improbable. It was altogether
needlefs for him to rifk his credit upon the comple-
tion of thefe predictions ; nor is it to be fuppofed, a per-
fon of his wifdom would have needlefsly hazarded the
confutation of his whole fcheme in fuch a manner, if he
had not been certain that what he foretold would be
fully accompliflied, and that though heaven and earth
were to pafs away, his word fhould (land, as the event
hitherto has fufficiently fhewn.

That a power of fo ,e?itraordinary a kind, and whicl^
ihould produce fuch important effects, efpecially upon
the religious flate of the world, as Popery has done,
fhould be predided in Scripture, was reafonably to be
expeded. Accordingly by Daniel, who flourifhed near
three thoufand years ago, it is foretold, chap. vii. 19.
that there fhould be a tyrannical poAver, which fhould
*' wear out the faints of the Moil High," and that they
fhould ** be given into his hands until a time, and times,
** and the dividing of times," that is a year, and two
years, and half a year, which give one thoufand two
hundred and fixty days, which in prophetic llyle figni-.
lies fo many years. This period is alfo mentioned in
five different predictions in the New Tellament. This
power is fpoken of, verfe 23. as a kingdom " diffcicnt
from all before it." And fo indeed it is ; being a reli-
gioui tyranny, or fecular kingdom founded on a pre-
tence of religion. It is reprefented as a nionfter with
" teeth of iron," and *' claws of brafs ;" and very pro-
perly ; for it is the charader of that mercilefs religion
to dt Itroy all who oppofe it, and to endeavour (by
driving thofe who are fo unhappy as to fall under its
tyranny to make Ihipwreck of confcience) to danin all

whom

Revealed Religion.) HUMAN NATURE. 555^

whom it deftroys. It is fpoken of as " devouring,
" {tamping in pieces," and laying walle the whole
world, as '* changing times and laws," and " (peaking
*' great words againft the Moil High." All which
fuit the blood-thirlty cruelty, the unequalled arrogance, .
and blafphemous impiety of the bifliops and church of
Ro7ne to the greateft exadlnefs. It is there faid, that
he fhould not " regard the dtiire of women ;'' which
plainly points out the prohibition of marriage ; that
he fhould " honour gods-protetSors," that is, tutelar
faints, and ** a god, whom his fathers knew not," a
wafer-god, of which god fome thoufands are made in
one day by the priefts, and eaten, and digefted by the
people. See alfo i Tiui. iv.

In the Apocalypfe, chap. xi. xii- &c. it is copiouHy
defcribed, where it is reprefented under the appearance
of a monfter, or " wild beaft," whofe " feven heads"
lignify, as afterwards explained, the feven hills upon
which Rojne was built, and " ten horns" the ten king-
doms, into which the Rornan tva-<^{xt was divided, whofe
*' blafphemous names" are notorious, as of God's vice-
gerant, Our lord god the pope. Vice-god, and the like,
who " wars with the faints, and overcomes them; who
" receives power over the nations," and is " worlhip-
*' ped" by them. The fame is alfo afterwards repre-
fented under the character of the " great harlot," or
idolatrefs, with whom the " kings of the earth have
" committed fornication," that is the idolatry of wor-
fhipping the images of faints, and kneeling to the Hod.
She is afterwards reprefented as " drunk with the
" blood" of the martyrs of J ejus. The kings of the
earth are afterwards mentioned as " giving their power
" to the monfter," as it is notorious that moft of the
kings in Europe acknowledged the pope for their lord
god, and held their crow^ns of him, as fome of them do
Hill, The fame power is likewife held forth under the
figure of a great city, the feat of wealth, luxury, plea-
fure, riches, and commerce, one article of v^/hich com-
merce, peculiar to Rome papal, is her trade in the
" fouls of men."

And

$ia THE DIGNITY OF (Book IT.

And by the apoftle Paul this fatal delufion is called
Tbemanofftn, or the very abftrdd and quinteffcncec^f ini-
quity, a charadter fit only for the popifli religion, as
it alone of all religions contains an allemblage of all
that is moft exquifiteiy wicked, beyond what could
have been thought within the reach of human inven-
tion unaifift-d by daemons. Of w hich the infernal court
of inquiiition is a pregnant proof; where cruelty, the
difpofition the moft oppolite to all good, is carried to
that diabolical excrfs, that few hearts are hard enough
to bear the mere defcription of it in a book. The pro-
priety of giving the appellation of The man of Jin, to
the Romifh impoftvire, appears from confidering, that
it has had the peculiar curled art not only to turn the
mildeil of all religions into a fcene of the moft horrible
barbarity ; but to make the moll pure and heavenly
fyllem ot doctrines and laws, which ever vvere, or will
be, given to men, an authority for eflablifhing for
points of faith the moft hideous abfurdities, and con-
traditflions to common fenfe ; and for licenfing every
abominable wickednefs that has ever been thought of
or pradifed. Infomuch, that the fixed rates of abfolu-
tion, for the moft horrid and unnatural vices, ftand ap-
pointed by their popes, and publifhed in different edi-
tions. By which means, the great defign of Chriftianity,
"which was to teach men, to deny ungodlinejs and worldly
lufts^ and to live foberly, righteoujly, and godly ^ is defeated
among the deluded profelytes to that infamous religion.
Tor inftead of this, popery teaches, that any man, who
pays handfomely, may have an indulgence lor any num-
ber of years to live in all manner of abominable impiety,
profanenefs, andimpurity. Isnotthis the T'/^d'/yzn^q/y/w .^
Whoever would fee how exadly the Scripture pre-
di'ftions are fuited to reprefent this diabolical delufion,
has onlv to read the hiftories of popery, and accounts of
the inquifition. There he will find what hideous ravage
has been made by it in different countries. Witnefs
their infamous croifades; the maffacres of the Waldenfes
and Albigenf'es, of whom almoft a million were rec-
koned to ae fliin. In thirty years from the founding of
the order of the JefuitSf above eight hundred thoufand
4 proteilants

Xewaled Religion.) HUMAN NATURE. 513

proteflants were put to death by the hand of the execu-
tioner only. The blooody butchering duke of Alva
ufed to make it his boafl of having cutoff in a few years
thirty thoufand protellants in the Netherlands. The
deflruclion of helplefs vidims facrificed to that infernal
fury, the inquiiition, in one period of thirty years, js
reckoned at one hundred and fifty thoufand. Is not
this dreadful and wide-wafting mifchief, this terror
of human nature, this hell on earth, properly repre-
fented as a monfter, or wild bealt, wirh iron teeth
to devour and deftroy, as drunk with blood, and
afpiring to an authority above all that is called God,
or is vvorfhipped, that is, above all other power and go-
vernment, challenging the privilege of the grand tyrant
and deftroyer ?

Thefe are only a few among many inftances of the
unequalled horrors of this fatal deluhon, and of the ex-
aclnefs of the Scripture predidions, which can be ap-
plied to nothing elfe, that ever was heard of upon earth.
And if in the days of the authors of the above predic-
tions, there was nothing known among mankind, which
might give the hint of fuch a power as that of Anti-
chriil, or popery ; and if no account of this pouter ia
our times, when it is fo well known, can in prophetic
ftyle more clearly defcribe it, than we find it repre-
fented in the predictions of Scripture, let the oppofers
of prophecy account for this wonderful agreement
between the predi^ion and the completion, as they
beft can.

Thefe are a fzWy among almoft innumerable predic-
tions of future events, of which holy Scripture is full.
And, as thefe fhew themfelves clearly to be genuine
revelations from God ; the others contained in the fj-uiie
writings may in reafon be fuppofed to be of the fame
original, thjough the times when they were given, and
the exacflnefs of their refpedive completions, (liould be
more fubjed: to cavil, than thefe here quoted. And the
oppofers of the revelation, in which thefe predictions are
•contained, are in reafon obliged to give fome plaufible
account, how they came there, if not by Divine in-
fpiration.

Let

Si« THE DIGNITY OF (Book IV.

Let Chriftianity have been introduced into the world
when it would, it is impoffibie to give any rational or
fatisfying account of its prevalence and eftablifhmenr,
but its being a Divine inrtiturion. For fuppofing it
forged in any age before or fince the received date
of about feventeen hundred years ago, it will be
equally impoffibie to conceive how it Ihould come
to pafs upon mankind, if it was a fidion. The Chrif-
tian religion has been eflablifhed upon the ruins of
the national religion of every country, in which it has
been received. It had theiefore the united forces of
regal power, facerdotal craft, and popular fuperftition
to bear down, before it could get footing m the world.
Its charader is diredtly oppolite to the fordid views and
fecular interefts of mankind, and acceptable to none but
virtuous and elevated minds, which m all ages and na-
tions have ever been comparatively a very fmall num-
ber of the fpecies, and not fit, nor difpofed to ftruggle"
with, much lefs likely to get the better of the majority,
fo as to cram a fet of faliehoods down their throats.

All the falfe fchemes of religion, which ever pre-
Tailed in the world, have coine to be eftabliflied either
by the multitude's being led to embrace them by craft, or
driven to it by force. That Chriftianity was eftablifhed
by craft, is on all accounts incredible, and particularly
from confidering its character, which is altogether fe-
parate from worldly views, or any kind of motives,
which might incline men to deceive ; and efpecially
from its letting up upon the foot of the moft ftridt in-
tegrity, of commanding all its votaries to avoid even the
lead appearance of evii, and by no means to think of
doing evil for the fake of any poflible good confequence.
Such precepts as thefe would by no means have fuited
a fcheme calculated for deceiving mankind. On the
contrary, we always find the great dodrine preached
up by impoftors is, Zeal for the caufe, ruther than for
the truth. This appears dreadfully confpicuous in the
bloody catalogue of fufferers, who have fallen a lacri-
fice to the Alahometan and popifti delufions. The op-
pofers of Chriftianity are obliged, if they will fhew
themfelves reafoners, to give fome rational account of

the

Revealed Religion. ) HUMAN NATURE. 515

the eflablifliQient of it, upon the fiippofition of its
being falfe They are in leafon obligrd to fhew hoW
ia religion requiring the rrioft ftridt purity of heart and
feverity of manners, the mortifying of inordinate lufts
aad inclinations, the avoiding every appearance of evil,
and encountering all manner of difficulties, and even
death itfelf, if required, in teftimony for truth; they
ought to (hew how fuch a religion could have been
eftablifhed in the world by fuch feemirtgly unpromising
and inadequate means, as thofe by which Chriftianity
actually was propagated ; and that all this might, in a
■way accountable by human reafon; and luitable to the
iifual courfe of things, have come about in fpite of uni-
verial oppolition from all thofe in whofe hands the fecu-
lar power was then lodged; and in ipite of that moft.
unconquerable of all prejudices, which m.ankind have
for the religion they were brought up in. The oppo-
fers of Chriftianity ought to fhew that there have been
inftances fimilar to this ; and that a few artlefs, illite-
rate filhermen might reafonably be fuppofed equal to it
defign of outwitting all mankind, impofing a fet of grofs
falfehoods upon them, and confounding their under-
ftandings with fictitious miracles, which they volunta-
rily, no one knows why, fwallowed down without exa-
mination ; and the coniequence of which was the over-
turning all the national religioiis of a great part of the
world, in fpite of the power of prince?, the 'zeal of the
priefts, and the bigotry of the people. If they cannot find
lome rational and probable way of accounting fpr this
ftrange and unejiampled phof^nomenon, upon the fuppo-
fition of Chriftianity's being a fiction ; if they cannot
fhew, that fraud was ufed (for no one fever alleged
force) they muil yield the point, and acquifce in the
account given in the New Tcilament, to wit. That it
made its way in the world by the power of its own irre-
liftible evidence.

The author of our religion mtift cither hate been,
truly and indeed, what he declares himfelf ; the Son
of God, and Saviour of the world, and his religion a
Divine appointment ; or he muft have been an impoftorj
or an enthufiaft, or madman, and his religion either a
fecularfcheme, an involuntary dekifion, or a pious fraud*

L 1 Thafc

^4 THE DIGNITY OF (Book IV.

That Jefus Chrift was no impoflor will plainly ap-
pear, if we confideit firft what a monftrous pitch of
defpcrate and ahandoiied wickednefs was neceffary to
carry a perfon the lengths be went, if he was not really
what he pretended. The whole body of hiflory cannot
produce fuch another inftance of daring impiety. For
no impoRor ever arrogated fuch high honours and cha-
racters as he does : which to think of as mere tiGtion
ancTgroundlefs pretence, is ftartling to human nature.
To fuppofe a man in his fenfes to go on, conftan-tly and
invariably for feveral years, giving out, that he was the
beloved fon of God ; that he came down from henven,
whither he was again to return ; that be had enjoyed
glory with God before the world was; that he had
power to forgive fin ; that he was to judge the world j
to hear him addrefs the Deity as he does, John xviith,
appealing to him for the truth of his pretenfions, and
keeping in the fame fi:rain to the laft moment of his life ;
to fuppofe any man in his fenfes capable of all this fright-
ful impiety, is imagining fomewhat altogether unexam-
pled, efpecially if we take along with it, that we have
from this moft impious of all impoflors the befl fyftem
of laws that ever was given to the fons of men, the pe-
culiar excellence of which is their excluding all im-
piety, fraud, and fecular views, teaching to avoid even
the lead appearance of evil, and to give up all for truth
and confcience.

Again, vvhat fhadov/, or farmife, of indired dealing,,
what fufpicion of any thing immoral, or unjuftifiable,
•appears againfl; his charader,^ What fault were his
enemies able to lay to his charge, when challenged by
him, except that he had expofed their wickednefs and
hypccrify .^ Even when Judas, who knew his whole
condud, delired to betray him, was he able to find any
thing againil him ? Had his behaviour been at all fufpici-
ous or obnoxious, is there any reafon to queflion whether
Judas had it not in his power to have deted:cd and in-
formed againft him .'' And is it to be fuppofed, that his
inveterate wickednefs would fuffcr any pretence for
accufinghis mafter, and juPiifyinghis own malice againft
him^ to pafs unimproved to the utmod ?

Befides,

^^v^aiedkeligion.) HUMAN NATURE. 51^

Befides, if the author of our religion was an impoftor,
what was his fcheme in deceiving mankiild ? Not any
fecular advantage.. For it is notorious, that poverty,
contempt, perfecution, and death "were his portion,
according to his own prediction ; that his followers had
no better treatment fur the fiift thrc'e centuries ; that
the emperor Conjlantine's giving fecular advantages to
the Chridians was the firft blo\v (Iruck to the original
diiinterefted purity of that religion ; and that from the
time the world was thru ft into the church, religion be-
gan to decline ; which fnews, that fecular views were
inconliftent with its true deiign and genius. ■

If it was fet up with ^a view to worldly grandeur,
how comes it every where to inculcate the contempt of
riches, honours, and.pleafures, and the purfuitof things
fpiritual and heavenly ? What fteps were taken by
Chr'ijl^ or his followers, to aggrandize therafelves ? Was
not, on the contrary, their praclice fuitable to their
dodrine ? Is not the whole of their character a perfect
■fiattern of felf-deniai and abflinence ? Who has ever
convided them of any one inftance of worldly
craft or defign ? It is certain from all accounts, fa-
cred and profane, that at the time of ChnJ^s appear-
ance in the world, there was a general expedation of
the MejTiah ; and that the idea formed by the grofs
apprehenfions of the people, of the characler he was to
appear in, wqs that of a great prince. What could
therefore be more natural for an impoftor, than to take
the advantage of this prejudice, fo favourable to a
w^orldly fcheme ? Inftead of which we find him, (and
his apoftles after they came once to underfland the
fcheme he was upon) letting up on a quite different
footing, the mod unpopular plan, that could have been
thought of; difclaiming all worldly views, and declar-
ing that their profeffion led direclly to poverty and fuf-
fering. It is indeed evident, that conlidering the uni-
verfal prejudice of the Jews with refpcct to the charac-
ter in which the Saviour of the world was to appear, it
muft have been impodible for a perfon of that nation to
frame an idea of a fuftering MeJJiah, but by infpiration,
or from underftanding the ancient predictions concern-

L 1 2 ing

|i<5 THE DIGNITY OF (Book it.

ing him in a manner quite different from what was
iifual among them.

Farther ; what probability is there, that he who had
fagacity enough to contrive a fcheme, which did in
effect prevail againft all oppofition, fhould yet be fo
imprudent, as to hazard the difappointment of his
whole defign by overloading it with fo many incum-
brances ? Why fhould he pretend to be the Son of God,
if it had not been true? How, indeed, could a mere
human brain invent fuch a thought ? How work out of
itfeli the imaginations of his having enjoyed pre-exiilent
glory with God, of his coming into the world to give
his life for the life of the world •, and of his being the
appointed future Judge of the human race ? There is
fomething in this, which lies wholly out of the way of
mere -humanity. And accordingly, thofe who heard
him, at leaft the unprejudiced, owned, that *' he fpoke
" as never man fpoke." But farther ; Why (hould he
forwarn his followers of the difcouraging coufequences
of their adherence to his religion, if he had been capa-
ble of deceiving ? Why ffiould he difappoint the incli-
nations and prejudices of the people, who wanted a
worldly MeJJidh, if he himfelf aimed at worldly gran-
deur ? Why ffiould he prevent many from following
him, who were difpofed to do it, b- undeceiving them,
and informing them that his kingdom was not of this
world? Why ftiould he exert a Supernatural power to
withdraw himfelf from among them, when they were
going to raife him to regal authority ; if fecular power
v/as what he afpired after ?

And, fuppofing Chriftianity an invention of later
date, why ffiould the Saviour of the world be repre-
fented in the fuppofed fictitious hiftory, as fuffering a
ftiameful death? Would it not have been more likely
to take with mankind, for the inventors of the fcheme
to have reprefented the author of the religion they
wanted to perfuade maipkind to the belief of, as a vic-
torious prince, who had got the better of all oppofition,
than as one who appeared on earth in the mofl: lowly
ftation ; defpifed and abufed, while he lived, and atla^
piu to an infamous death between two thieves.

Let

.Revealed Religion.) HUMAN NATURE. 517

Let it now be confidered (if indeed it be worth while
to coniider vvhat is fo grofsly abfurd) what poflibility
there is of Cbriji''s having been an enthuliaft, or phre-
netic. In order to judge properly of this, let it be com-
puted, what degree of enthuliafai was neceflary to bring
a peifon to perfuade himfelt, that he was the Saviour of
the world, the MeJJiah, the Anointed of God, the Son
of God, who had exifted before the creation of this
world, and was again to afcend to his former glory with
God, after finilhing the great work, for which he came
into the world ; Vv'hat degree of enthulialm or madnefs
mutt that man have been wori<ed up to, who could
believe all this of himfelf. while he was really no more
than another mortal ? How miferable mull his phrenfy
have been ? Hovv' confounded and broke all his faculties?

Next, let it be attended to, what fuitablenefs there
is between fuch a degree of diftradion as this, and the
.whole charadfer and conduifl of the author of our reli-
gion. What fifigle inftance does he give of even com-
mon frailty, or of fuch imprudence as is obferved at
times in the condu6l of the wifefl; men , in the conducH;
even of infpired men ? While prophets, and apoftles
are in Scripture reprefented as falling into the common
weaknelTes of human nature, (an argument of the truth
of facred hiftory) his behaviour Hands wholly clear of
every inftance of infirmity or frailty. Where are the
ragings and bellowings of enthafiafm ? W^hat figns did
he give of a dittempered, or over-heated imagination ?
Is not his whole condud a perfect pattern of calmnefs^
prudence, and caution ? Does he not baffle the mali-
cious and infnaring quellions of his crafty enemies by a
wifdom, which puts them all to iilence ? Are not his
anfvvers fo guarded as to defeat their fludied quefiions?
Are the artful, the malicious, and the learned, more
than children, or fools before him ? Is this the charac-
ter of an enthufiail ? Does madnefs thus weigh its an-
fwers ? Has the brain- fick vifionary any fuch guard over
himfelf, as to avoid the fnare that is laid for him ? Not
only to avoid the fnare himfelf, but likewife to put to
confufion and filence his adverfaries ?

Let it alfo be confidered, whether it is poflible that
fuch a fyftem of dodlrines and laws fliouid be the pro-

L i 3 dudtion

5i8 THE DIGNITY OF (Book IV,

duction of an entbufidftic or diftempered brain. A
fyftem, which has afforded the wilefl: of our fpecies mat-
.ter for ftudy, exaniiuation, and admiration, ever lince
it has been publiflied to the world. A fct of dodrines
more fublime than all that ever were taught mankind
before. Difcoveries, which neither facrcd, nor profane
antiquity had before exhibited to mankind. Solutions
of the very difficulties, which had put the wifdom of
the ancients to a ftand. Dcftrines, beyond the natural
reach of human reafon, and yet, when difcovered, com-
mending themfelves to reafon, and bearing the internal
marks of their Divine originaL Precept^ whofe purity
puts the ancient legiflators to (hame. Laws, tending to
improve human nature to its utniofl: perfedion. A rule
of life faperior to all others, in its beinp abiolu'ely per-
fe(5l and complete, wanting nothing proper for the
regulation of every pciffion and appetite, for the directing
to the complete performance of every ibciai atid relative
duty, and fixing the only acceptable way of worfhip-
ping the One Supreme. A fcheme, of which it is with
reafon faid in Scripture, that the angels defire to look
into it. Are thefe the producT:ions of a vificjnary? thefe
the reveries of a hot-brain'd enthuliail? It is plain, that
his enemies neither thought him fuch, nor thought it
pofiible to perfuade the generality of the people, who
converfed with him, to think fo of him. For, if they
could have made him pafs for an enthuftaftic or phre-
netic perfon, they certainly would have chofe that as
the ealieit way of ridding themfelves of him, and put-
ting a Hop to his fcheme.

vlf it can be proved, that the religion o£ Jfefus is by
no means a fraud of any kind, it will unqiieuinnably
follow, tht)t it is not a pious fraud. But that Chiiftianity
is no fraud of any kind is plain, not only from the ex-
cellency of its do<51;rines and precepts, the character of,
its author and firft propagators, and its expreis prohi-
bition of every appearance of deceit on whatever pre-
tence, bat from the concurrence and coincidence of in-
numerable collateral evidences, which by their very na-
ture were not within the reach of human contrivance.
The whole body of revelation is to beconfidered as one
uniforni fcheme, reaching from the beginning to the

Revealed Religicfi. J HUMAN NATURE. 519

end of the world; in which tiie falvation of mankind
by the Mefjiah is the principal part, or point of view, to
which all the otheis lead^ and with which they are con-
neded in fuch a manner, that the whole miift ftand or
fall together. So that if the Chriftian religion be a de-
lufion, it is evidently too great and extenlivc to be a de-
lulion of human invention. That it is no contrivance
of evil fpirits, is plain from its dired. tendency to pro-
mote virtue and goodnefs, and to banifh all kinds of
impiety and vice out of the world. It miift therefore
be a fcheme of fome being, or beings, fuperior to
humanity. Which is owning it to be a Divine ap-
pointment : For we have no conception of a fraud
contrived by any good being of the angelic rank.

That it ihould be prophefied at the beginning of the
world, and recorded by Mofes a thoufand years before
the appearance of Chrijt, ** that the Seed of the woman
** fhould bruife the ferpent's head," and that Chrift
fliould be the feed of a woman, miraculoufly conceived
without the concurrence of a male ; could this have
come about by Jiuman contrivance ? When it is re-
peatedly foretold by the prophets, that Chrijl fliould
come of the pofterity oi Abraham, of Jfaac, oi Jacob y
of David ; that he fliould be born at Bethlehem ;
that he fhould appear about the time of the *' depar-
" ture of the fceptre from Judah^'^ that he fliould
be " cut off, but not for himiclf ; be pierced, be put
*" to death with the wicked, and buried by the rich ;
*' that he fliould be fold for thirty pieces of iilver ;"
and all the circumltances of his death particularly
pointed out ; that all thefe, and many other predidions
fulhlled in Chrijl, and anfwering to none elfe but him,
fliould be found in the Scriptures preferved by the J^c-tf/,
the violent oppofers of Chrijl and his religion ; let the
inventors of Chriftianity (fuppoling it an invention)
have been ever fo cunning, they never could have mo-
delled the whole fcheme from the very beginning, fo
as it fliould anfvver their purpofe; they could never have
brought things about in fuch a manner as to make
them fuit in fuch a number of particulars, as will ap-
pear by running over the various evidences for our re-
ligion.

LI ^ An(i

520 THE DIGNITY OF (Book IV.

And its is notorious, that not only the weak and illi-
terate, but fome of the wife and learned, embraced
Chrillianity at the time when it might witli eale and
certainty have been difcovered to be an impofture, if it
really was fo : That thofe who at firil were prejudiced
againft it were afterwards converted to the belief of it :
That numbers of thofe who certainly knew v.'hether
ye/us Chrijl was really rifen from the dead or not, gave
up their lives in atteftation, not of an opinion, but of a
Umple fadl:, concerning the truth or falfehood of which
they could not have the leaft doubt : That the fit ft pro-
pagators of Chriftianity were net to be put to lil nee by
ail the oppofition they met with from all the pov/ers of.
the world : That though they exptcfed nothing but
perfecution, imprilbnment, fcourging, and all kmds of
abufe, in every place they went to, without any one
earthly comfort to make up for their fulTermgs, without
the leaft fliadow of any temporal advantage ; they went
on ftill indefatigable and unconquerable in publifhing
the refurreclion oi Jefiis. Is it conceivable, that Hu-
man Nature muft not have been tired out with going
on day after day, and year after year, for a whole life-
time, propagating a known falfehood, by which they
were to get nothing but mifery in this world, and dam*,
nation hereafter ? '

Deplorable is the objedlion ftarted here by the op-
pofers of Chriftianity ; That our Saviour's dilciples did
not fee him rile : As if it were of any conf^quence to
the certainty of his being really alive again, that no one
faw -him come out of his tomb. That he was cert^jinly
dead is unqueitionable; he having been publicly cru-
cified, and ftabbed in the fide with a fpear as he hung
on the crofs. And that he was certainly alive again,
was as unqueftionable to thofe who converfed with him
for ft X weeks together, after his pafiion, as if they had
been witneffes of his rifing. And that he did not (hew
himfelf to the people (who deferved no fuch favour)
but only to chofen witneffes, is an objection as wretched
as the former ; the only queftion being. Whether the
witneffes, who declare that Chriji was alive after his
crucifixion, are credible, or not. But to proceed :

Revealed Religion.; HUMAN 'NATURE. 521

That a perfon of the confpicuous and extraordinary-
abilities of St. Faul, (liould be drawn into fuch a couile
of extravagance as to travel thoui'ands of miles, propa-
gating every where an idle fidion of his having had a
vilion of Chrijif and being comniiffioned by him to
preach his religion over the world : That a man of his
learning and judgment fhould publicly declare to the
world his full perlualion of the truth of a doclrine de-
cried by almolt all the worldly-wife of ihofe times :
That he fliould own himfelf to have been formerly in
the wrong in oppofing Chriftianity : That he fliould
take public fliamc to himfelf before all mankind, and
commit his recantation to writing, to ftand on record
as long as the vvorld laited. What a degree of madntfs, or
fafcination, mult that have been, which would have been
equal to all thele efftds? But what fort of madnefs or
fafcination mud that' have been, which could come to
fuch a height, and not have wholly incapacitated the
apoftle for every thing confiflent with common fenfe
and difcretion ? Yet we find the woirks of this illullri-
ous propagator of Chriftianity, conlidered only in a cri-
tical light, are, to fay the leall, equal to thofe of the
greateft geniuffes, and belt reafoners of antiquity; and
himfelf by heathen writers celebrated as a perfon of fu-
perior abilities. And that neither our Saviour nor his
apoltles were in their own times taken for enthufiafts or
phrenetics, is plain from the treatment they met with:
For perfecution was never, that I know of, thought a
proper way of proceeding againft fuch unhappy perfons
as had loft the ufe of their reafon. That either the
great apoftle of the Gentiles, the other propagators oif
Chriftianity, or its glorious Author himfelf, weie per-
fons deficient in the ufe of their faculties, will appear
too ludicrous to require a grave anfwer, if it be only re-
membered, that it is the very character of madnefs to
Itart from one reverie \o another, and to be incapable
of all regularity or Iteadinefs of defign. For a number
of perfons to be pofTefTed with the fame fpecies of mad-
nefs, that they fhould adt in concert, and carry on a
complicated and ftupendous fcheme for a long courfe of
years ; that they fliould do what all the learned and
wife neyer could do ; that they ihould out-yvit the whole

vv Olid,

522 THE DIGNITY OF {Book IV.

world, or rather, that they fhoiild reform and improve
the world ; to allege the probability of all this, would
be infuking^the common fenfe of mankind.

Nor has the fuppofition of the apoftles being wilful
impo'lors any more hold of reaibn or probability, than
that of their being enthufiafts or lunatics. For it is evi-
dent, as already obferved, that the religion they have
elttibliflied in the world is no fcheme forimpofing upon
mankind, nor at all calculated to deceive, Chriftianity,
as it Hands in the apoitolic writings, is manifeflly a
fcheme for opening the eyes of mankind, not for blind-
ing their underftandings; for improving, not confound-
ing human reafon ; for removing, not riveting preju-
dice. And it is given with all that unadorned and art-
lefs limplicity which diftinguifhes truth from impodure.
Nor can the leaft furmife or fufpicion of any indirecft de-
fign be faftened upon them. No fcheme for aggran-
dizing themfelves. Their ambitious views vanilhed at
the death of their Mafter. And from the time of his.
fifcenlion, we fee their whole conduct and behaviour
wholly difengaged from, and fuperior to, all worldly
deiigns. We fee them difclaiming riches, honours, and
pleafures, and teaching their followers to afpire only
after future glory, honour, and immortality, and to
trample under their feet the vain am^ifements of the
prejefit fhort and perifhing life. The accounts they
have left of their own errors and w^eakneiTes, fuit very
ill with a fcheme to impofe on mankind. The dif-
pute, which we know arofe between them, mud have
difcovered the plot, if there had been one. For it is
evident, that they did not fpare one another, and that
they have not at all foftcned things in the accounts they
have left on record of the differences which arofe be-
tween them. Their accufation of their countrymen,
and their defying, in the mod public manner, their
moft inveterate enemies to lay any thing juftly to their
charge, what are the genuine marks of integrity and
limplicity of intention, if thefe are not?

There is indeed no argument for the truth of Chrifti-
anity more irrefiftible than the charader and condud:
of its firfi; propagators, and efpecially of its glorious
Author. No human fagacity could, from mere inven-
tion^

Revealed ReUglon.) HUMAN NATURE. 50J

tion, have put together a fiditious account of the be-
haviour of" a perfon, in fo many ftrange and uncommon
particulars, as the evangelills have told us of our Sa-
viour, without either fvveliing up the imaginary cha-
radler into that of the hero of a romance, or drawing it
defaced with faults and blemiihes. That human inven-
tion is by no means equal to any fuch talk, is evident
from the fuccefs of the attempts which have been made
by the greateft mailers of deicription to draw perfecT:
characl:ers, efpecially where anything fupernatural was
to have a place. And that fuch a characfler, as that of
our Saviour, fliould be drawn fo uniform and confident,
at the fame tiu'ie that it is fo wholly new and peculiar,
that in all the hiftories, and all the epic poems in the
world, there is no pattern from whence the leall hint
could be taken to form it by ; that this charad:er, in
which the greatnefs is of fo extraordinary and ftupend-
ous a kind, that whatever is great in thofe of warriors,
or heroes, or kings, is defpifed and negleded by him,
and infinitely beneath him ; that fuch a character fnould_
be the invention of a few illiterate men, and that it
Should by them be exhibited, not by ftudied enco-
miums, but by a bare unadorned narration of facts, but
fuch facts as are no where elfe to be equalled ; he v/ho
can believe that all. this could be the etfecl of mere hu-
man invention, without fuperior interpofition, mult be
capable of believing any thmg. So that I may defy ail
the oppoiers of revelation to anfwer this queltion, How
we came to have fuch a character as that of Cbiifiy
drawn as it is, and drawn by fuch authors, if it was not
taken from a real original, and if that original was not
fomething above human ?

I do not think it would be a hard matter to write a
volume upon this fubjedt, without treading much in
the footiteps of thofe who have writ upon the life of
Chr'ijl. But without confidering at prefent what has,
or has not, been faid by others, I fhall only defire the
reader to perufe carefully the evangelical hiftory (with
what helps may be neceifary) ; attending, as he goes
through the account of the words and adions of our
Saviour, to the difpofition, genius, or Ipirit, which
jhines throughout the whole. Let him conliJc-r the
*'•■ • tender

524 THE DIGNITY OF (Book IV.

•tender conipaffion and love for a race of perverfe, felf-
defiroycd creatures, which muft have prompted this
glorious Being to c-ondefcend thus low to inftrudt and
lave ihem from vice and its direful confequences. At
the fame time, let the vvifdom he fhewed in doing fo
be confidered ; lince nothing conceivable is of greater
importance, or more worthy of a Being of the higheil
dignity, than the recovery of a fpecies, otherwife loft
and undone, to virtue and endkfs happinefs. Let the
prudence and judgment of this Divine Inftruclor be at-
tentively confidered. How eafy had it been for him,
in whom were hid all the treafures of v/ifdom, to have
given foith his inlirudions in fuch a manner as to have
overpowered all human underfcanding r How hard do
we fee it is for men of fuperior learning to adapt their
leiTons to the capacities of the young and ignorant ?
How irkfome to mofl men the employment of teaching?
How f:fw teachers are there who can avoid (hewing
fome affectation of their fuperiority in knowledge? Who
could have expeded, that ever he, who was the inftru-
ment of God in making this world, whofe Divine pene-
tration faw by intuition through all the depths of fci-
cnce, which a Newton could only coUedt by laborious
inquiry, by accurate calculation, and i^iilant analogy,
that one, capable of inftructing the moft enlightened
arch-angel, ftiould condefcend to initiate in firil prin-
ciples a multitude of ignorant, illiterate mortals.
*' Bleffed are the humble, the meek, the merciful.'*
Here is' no affedation of myftic learning ; no pompous
oflentation of profound fcience, no nice dillindlion
of fpeculative points. And yet, when all is duly con-
fidered, it was no more derogation from the dignity of
a Teacher, capable of inftructing angels, to condefcend
to give to thofe, who may hereafter come to be com-
panions of angels, the firft principles of virtue, which
is the only true vvifdom, than for a philofopher to teach
his Ion the firft rudiments of learning. Then how
wifely does he fuit his inftruclions both to the capacities
and difpofitions of his hearers I Parable and allegory-
have ever been thought the moft entertaining manner
of communicating inftrudion. The feverity of the pre-
cept is loft in the entertainment of the fable. The fen-

fible

Revealed Religion. ) MUMAN NATtJRE. ^IJ

fible image reflecls a light upon the moral thought, and
the abftrad thought gives an importance to the fenfible
reprefentation. By apt fimilittide, therf.fore, and alle-
gories drawn from the lurrounding objec^ts, did this
great Teacher recommend to his hearers the n)o(l folemn
truths and important precepts. The honefl; and teach-
able mind was thus allured to fearch after Divine know-
ledge ; while the proud and obftinate fcorned the trou-
ble of inquiring into the eafy meaning of the figures
ufed by him. Thus did his inllruclions become what
all addrefles to free and reafoning beings ought, a part
of trial and difcipline. So that they who were well dif-
pofed might receive improvement and advantage, and
the hard-hearted might hear and not underftand.

With what graceful eafe, and yet folemn compofure,
does he accomodate himfelf to the coveifation of all
forts of perfons I Among the wife and learned, how does
he Ihine in communicating clear and important truth,
confuting their artificial fophifms, and lilencing their
malicious cavils I Among the illiterate, how does he con-
defcend to the meanneis of their underftandings, and
adapt his infl:rud:ions to their apprehenfion, and ufual
train of thinking, railing his relleclions from the pre-
fent objedts, and improving upon the moil common oc-
cafions ! Even women and children are taken notice of
by this Wifeil of Teachers : And with reafon. For no
well difpofed human mind is of little consequence :
Whatever it is at prefent, it is in the way to be here-
after great and glorious. The characler, in fliort,
which the Saviour of the World affumed, feems to have
been equally fublime and amiable.

How does his wifdom, and the dignity of his cha-
rafter, appear in his difcouraging all idle curiofity,
which engages the mind unprofitably, and takes ofi:^ its
attention from the awful bufinefs for which we were
fent into the world ; at the fame time, that he fails not
to anfwer any ufeful queftion that is put to him ; and
ever turns the attention to fomething great, and worth/
of a Divine Inftru6lor to dwell upon !

How different his manner of communicating inftrac-
tion from the didates of the artful impoltoror wild en-
thufiaft I Inftead of threatening with fire and fword the

oppofcrs

^26 THE DIGNITY OF (Book I"^,

oppoiers'of Divine Truth, he kindly forewarns them of
the natural and judicial effedls of their impious obfti-
uacy and malice. Inftead of thundering out fpiritual
anathemas or excommunications againlt thofe who
would not take his religion on truft ; inftead of depriv-
ing them of the temporal advantages, to which every
peaceable fubjecl has an unqueilionable right ; inllead
of employing the fecular arm to decide in matters of
confcience, where civil power has no right to interpof^;
inftead of fetting the world in a flame about mere fpe-
culative opinions, and doubtful doclrines, this Divine
Teacher applies himfelf to mankind, as one who under-
Itood mankind. He addreifes himfelf to their reafon.
He calls upon them to exert their underflanding. He
does not i:":liit upon their believing him on his own
aifertion, though he might have done fo, on a much
Detter pretence, than the purelt church, the mofl nu-
merous council, or the infallible Bifhop of Rojiie him-
felf. He claims no implicit authority over their faith ;
but appeals to the works, which they faw him perform,
and to the prophecies of their own Scriptures, which
they faw fulfilled in him. The dodlrines, he dwells
upon, and labours to inculcate, are the great and im-
portant points of morality, the duties of love to God,<
and benevolence to man ; the heavenly virtues of fin-
cerity, felfdenial, contempt of a vain world, humility,
meeknefs, and the other excellent graces, which make
the only true ornament of the human mind, which have
a natural tendency to qualify it for the fociety of all
well-difpofed beings in the univerfe. Is not this the
very doctrine, are not thefe the very precepts, which
one would expect the meiTenger of God to mankind
to teach and inculcate ? The perverfe, or vicious
oppofer of Religion may cavil as long as he will ; but
I think myfelf fafe in venturing the caufe I defend
upon the fenfe of every well-difpofpofed mind ; to
which I dare appeal, Whether it does not feel the Di-
vine Authority of this heavenly Teacher, in the excel-
lence of his doctrines and precepts ? But to proceed :

How patiently does he bear with the mean and gro-
veling ideas his diiciples had at fivlt of the character in
which the Meffiab ought to appear 1 How kindly does
2 he

Revealed Religion.) HUMAN NATURE. 52-?

he overlook their weaknefs, in fixing all their defires on
worldly grandeur I What pity does he (lievv for the
unhappy uninftructed part of the people, the publicans
and finners I How does he flievv himlelf ready to par-
don, though by no means to juftify, the offences, which
proceed from the unthinking indulgence of paiiion and
appetite, while he denounces woes upon the hardened
and hypocritical linner I Wonderful I that he, who
himfelf knew no fault, iliould thus bear with the faults
of wretched mortals ; while they, though all guilty be-
fore God, find it fo hard to bear with one another.

With what open generonty does he beftow the high-
ell encomium that can be deferred by mortal man, on
one who had juft before treated him and his pretenfions
in a very flighting manner. I mean Natbaniely who,
upon Philips informing him, that the miracles pre-
formed by Jefus of Nazaraby gave ground to conclude,
that he was the ChriJI, of whole appearance there was
then a general expeclation. *' What," fays that weak
and narrow-minded man, " do you expect the Mejfiah
" to come from fo contemptible a place a^Nazaretb P^
Yet when, at the defire of Philips he is prevailed upon
to go and fee him ; as foon as he appears, v/ith what
iinreferved opennefs does He, who knew all that was in
man, overlook his prejudice, and celebrate him as a
pattern of truth and lincerity of heart i Hc^w different
from this is the conducl of peevilh mortals I Does one
hear the leaft furmife of a refleclion fuppofcd to have
been call upon him by another ? How hard does he
■find it to forgive the mortal injury ; how few can ever
bring themfelves heartily to love thofe who have taken
the fmallefl liberty of this kind I

Excepting two of Chrijfs miracles, one of which it
is'needlefs to mention at prefent, its effect being of no
material confequence at all, but as an emblem of the
future deftruclion of the JewSy and the other was a juil
punifliment on the fufferers •, the direcl tendency of all
of them was kind and benecfiial, and fuitable to the
characler of the Saviour of the World, who came to
deliver mankind from vice and miicry. What bleffmgs
might not be expe6led from one, whofe appearance in
the ^vorid was fignalized not by vain triumphs, and

' honorary

5iS THE DIGNITY OF (Book iV,

honorary gifts ; but who exprelTed his gcodnefs to
mankind in giving food to the hungry, light to the'
"blind, health to the difeafed. the ufe of reafon to the
diitracled and polfelTed, pardon to the wounded con-
fcience, heavenly knowledge to the unenlightened mind,
and the profperl of entllefs happinefs to the anxious
and doubtful ?

Vv^'hen his perverfe enemies^ with a degree of im-
piety never equalled before or lince, accufed the beil
of characters of the worlt of crimes; alleging that he,
who came to deftroy the kingdom of Satan, was guilty
of a collufion with Satnp ; thus effedualiy defeating
the higheft and molt powerful means of convidion and
reformation, that could be offered to free and rational
agents ; how does he receive their impious accufation ?
Not with a deadly Itroke from that hand, which could
wield all the thunder of heaven ; but with a calm re-
monftrance on the abfurdity of their accufation, the
greatnefs of their crime, and the fearful vengeance they
were drav/ing upon themfelves.

What fuperior fagacity does he (hew in defeating the
artful and enfnaring queftions put to him by the crafty
and the learned I How does he anfwer not only to
men's words ; but to their thoughts, and deligns ! Ltt
the converfation between him and Nicodemus be an ex-
ample among many. Of which the following Ihort
account will ferve to illultrate this obfervation, which
is highly necelFary to be attended to, in order to enter
into the beauty and propriety of many of our Saviour's
difcourfes and anfwers.

This Teacher and Ruler of the Jews having fecretly
fome opinion of our Saviour as a Prophet, and deliring
to have fome particular converfation with him, goes to
iiim in the night, to avoid giving umbrage to his fel-
low-doctors ; being im willing to be fufpedted of any
inclination to diifent from the eltabliihed and fafhion-
able opinions. He begins with acknowledging the re-
ality and the greatnefs of the miraculous works per-
formed by him. I'o which compliment our Saviour
returns an anfwer, which feems very abrupt ; but is
exactly fuited to the character and delign of Nicodemus,
The fenfe of it is as follows :

4 ^ "I up'^or^

Revealed Religion.) HUMAN NATURE, j^H

*' I underftand what you mean by coming to me
«• thus privately. But that you may at once be able
*' to judge of the do(^rine, which I teach, to fee how
*' unfuitable it is to all manner of worldly views, and
*' may not be deceived into an opinion of your being
*' of a charader and temper Ifit to be a difcipline of
** mine ; I tell you at once, That, as the bulk of man-
" kind are, it is neceiTary for one who would enter
*' upon the profeffion of the pure and fpiritual religion,
" which 1 am come into the world to teach mankind,
" to be as much changed in his difpofition and pradice^
" as if he was to be new-born."

Nicodemus^ not expeding our Saviour to anfwer to
his thoughts, puts a very abfurd conftruction upon his
words. Our Saviour condefcends to explain the me-
taphor he had ufed, and to inform Nicodemus^ that he
meant it in a fpiritural and emblematical, not a literal
fenfe. He then goes on to the following purpofe :

" If you mean to enter upon the Spiritual Religion,
" which I teach, you rauft not be furprifed, that 1 lay
** the foundation of my doclrine, not in a fet of new
" ceremonies and outward obfervances, but in a total
" change of heart and life. For you mufl refolve upon
** giving up your prefent fecular fchemes, and becom-
" ing indifferent to all worldly purfuits, when they
** come in competition with real internal goodnels."

He afterwards gives Necodemus fome account of his
million, and deiign in coming into the world , and
concludes with condemning the obftinacy and carnality
of the people, and of Nicodemus himfelf among the reft,
and ihews, that his and their prejudices in favour oif
their errors, and attachment to their vices, were the
caufe of their oppolition to his pure and fpiritual doc-
trine. Nlcodiums being only a little more inquifitive,
and having a little more candour in his difpofition, than
the reft of the JewiJJj dodors ; but not enough to carry
through ail difficulties and trials, is treated thus plainly
and roughly by him, who exadly knew what v/as in
every man, and not finding the Religion of Jcfiu to his
mind, leaves him and returns to his former profeflion,
without having any good effed wrought upon him by the
conyerfation. that we know of, except that he feems.

Mm by

530 ,. THE DIGNITY OF (BookF/..

by one iiiflance in the fequel of the hillory, to be more
inclinable to favour him than the reft of his fraternity.
A character, this of Nicodemiis, fatally common among
Chriftians. To be in the way toward the kingdom of
God, and yet, through. a defect of fome one necelTary
virtue, or a fatal attachment to fome one favourite
vice, to come Ihort of it at laft.

To return, How ready is he to find an excufe for the
unpardonable ftupidityof hisdifciples,in fufl'ering them-
felves, the laft time they v/ere to enjoy his company be-
fore his death, to be overcome with lleep, while they faw
the anguiPn their Mafter was in, which, in a Being of his
power and intrepidity, might juftly have alarmed them
'with the expectation of fomewhat to the higheft degree
terrible and fliocldng I And good reafon there is to con-
clude, that the approach of death was not all that pro-
duced in him thofe dreadful emotions of horror and
amazement. Does he not fuffer the traitor himfelf to
follow him for feveral years, to partake of his counfels, to
hear his Divine Dodtrine ? Does he not forewarn him
of the wickednefs he had in his heart, and give him all
advantage for relenting ? Even when he advances to
betray his Lord with a treacherous embrace, does he
ftrike him dead with a word ? Though they all make
their efcape, and leave him in his extremity, does he
puniQi, or even reproach them, after his refurrection,
for their unfaithfulnefs to him, for whom they ought
to have laid down their lives, who came to lay down
his life for them ?

Let the noble and heroic behaviour of the Prince of
Peace, toward -his wicked and implacable enemies, be
confidered. How does he Ci^ew himfelf above their
iitmoft malice ? Does he not go on ftill in his calm
dignity, and equal goodneis, in fpite of their utmoft
fury, till he has finiflied his miniftry, and the tim^e
comes for him to return to the ftate of happinefs and
glory he had left. When their hour and the pov/er
of darknefs prevails, with what meeknefs does he give
himfelf up into their cruel l^ands ? When they come
to apprehend him, and, ftruck with the majefty which
furrounded him, fly back and fall before him to the
ground, he exerts no vindidive pov/er againft them,

though

ksvtaka Religion.) HUMAN NATURE. ^^t

though he could with a word have ftruclr them fo as
they (hould have rifen no more, and could have called
legions of angels, who would have thought it their
honour to have been commanded to interpofe for his
deliverance. But though he wrought a miracle to
avoid regal power, he works none to efcape an infa-
ahous death.

Behold the innocent arraigned before the guilty I
The moll flmiable of characters treated worfe than the
moil odious deferves at any human hands. The future
Judge of Mankind brought before a human tribunal.
He who did no fin, and in whofe mouth was found no
guile, fentenced to die, and a robber and murderer
pardoned, ihey, for whom the Saviour of the VV^orld
came from heaven to give his precious life, long to im-
brue their hands in the very blood, which was to be
filed for them. O the diabolical fury of hypocrify de-
tecfted I Crucify him ; crucify him ! cry the bloody
Priefls, and the blinded people echo back the madning
voice. But will the Lord of life fulfer himfelf to be
fpoiled of life by a fet of miferable worms, whom he can
cruili to nothing in a moment ? No. He lays it down
of himfelf; no man takes, or can take it from him.
He came to lay down his life for the life of the world.
And if daring mortals will be fo inipious as to ftretcli
forth unhallowed hands againft him, the decree of
heaven wdll neverthelefs be fulfilled, and they, who
v/ill heap damnation upon themfelves, (hall be left to
the deftruclion they have fought. Yet hold your
butchering hands, unthinking wretches. Or if his fa-
cred blood muft ftream to waQi a finful world from
guilt ; let the High Jfrielt with reverence offer him on
the altar, the true, the laft, the only effecluai facrificc
for fin. So fliall you, and your nation, efcape the de-
fiirudion which Itangs over you.—- They harden their
rocky hearts againft all fenfe of pity. They urge their
own dellrudion. Let not then the eye of day be-
hold fo black a deed. Let heaven hide its face from
fuch a fight. They pierce thofe hands whofe falutary
touch gave health and firength, and thofe feet which
went about doing good. They ilretch him on the crofs.
They (lop their ears againft the groans of Cuijering in-*

M m 2 uocenee

532 THE DIGNITY OF (Book IV.

rocence. But the inanimate earth feelsj and fhakes
with horror at the innpiety of her inhabitants. The
rocks burft in pieces, and nature is in agonies. The
Ileep of death is broken by the convulfion. The graves
open their throats, and call up fhe ghaftly dead. An
unfeen hand rends the veil of the temple, and expofes
the holy place, into which it was forbidden to enter.
His agonies now grow Wronger. His pangs redouble.
The choirs of angels moarn the fufFerings of their Prince.
Hell is moved, and the daemons enjoy a fliort triumph,
Darknefs covers the face of nature, and chaos feems
ready to fvvallow all. He calls on his God and Father,
the witnefs of his innocence, and approver of his obe-
dience. He prays for thofe by whofe murdering hands
he dies. He raifes his voice aloud. His ftrength is
yet entire. But having finifhed the work, and the pro-
phecies being accomplifhed, by his own original power
over his own life, he refigns his foul into the hands of
the Supreme Father of All, and, bowing his head ex-
pires. He dies ; and yet his murders live. His death
raifes a guilty world to life. Tremendous myftery I
Not to be explained, till the veil of time be rent afun-
der, and eternity expofe to view the amazing feene of
Divine Governaient, too vaft for mortal comprehenfion.
Glory to God in the higheft I On earth peace, and
good-will toward men !

CONCLUSION.

AT lall I have, in great weaknefs, brought this long
labour to a period. On reviewing the whole, I
find it very neceffary to beg the candid Reader's indul-
gence in favour of many deficiencies ; though I hope
he has not found in the work, any one fentiment, by
Vv^hich he may have run the hazard of his being de-
ceived or m.ifled to his hurt. Whoever duly contiders
the difadvanrage, a writer labours under, who lives a
life of conftant care and labour, without ever knowing
what it is to have a vacant mind, and whofe hours of
lludy are only thofe few, which remain after eight or
ten of almoft every day in the week indifpenfably en-
gaged

Jteveakd Religion.) HUMAN NATURE. ; 5,^3

gaged in the laborious employment of teaching, antl the
other cares ahending the charge of youth ; whoever
coniiders this, and is, at the fame time, at ail a judge of
the difficulty of compofition ; will, it is hoped, be in-
clinable to make allowances for any deficiencies, which
may be at all pardonable. It may indeed be anfvvered
to this. That a perfon, whofe way of life (exclufive of
other difadvantages) necelTirily deprives him of that
leifare and vacancy of mind, which are of fuch confe-
quence to a writer, had better quit that province to
thofe, whofe ftations allow them more leifare and free-
dom from care. Perhaps this aff:irtion may be in fome
meafure JLift. And yet the gentlemen, who undertake
the education cf youth, do not in general fcruple to be-
llow fome time in labouring for the public. The pious
and learned Dr. Doddridge^ lately deceafed, is a re-
markable inftance ; v/ho fo hulbanded the hours he
chiefly borrowed from the refrefliments of nature, as to
be able to publifh fix or eight times the bulk of this
book. For my own part, had my circumftances in life
been equal to the expence of printing this work, which
never had been undertaken, if it had not been with a
diredl view to the advantage of the youth educated by
me, who, I hope, will find it ufeful as an introduction
to life, to fludy, and to moral and religious knowledge;
had my circumftances, I fay, been equal to the expence
of printing this book, and giving it them gratis ; I
fliould not have troubled the public with it ; nor do I
intend ever more to undertake any work of fuch a.lize.

And now, before I lay afide my pen, I beg leave ear-
neftly to requcft the reader, and efpecially, above all others,
thofe for whofe fake this work was undertaken, to at-
tend carefully to the few following ferious remonftrances.
If the Reader has perufed the whole work, without re-
ceiving any benefit or improvement from it, he may
profit by v^\\2X Jlill remains ^ by ferioufly examining him-
felf in the following manner:

*' Haft thou coniidered, O my foul, what thou art,
and for what created ? Doft thou habitually think of
thyfelf as an intelligence capable of immortality, and
brought into being on purpofe for endlefs and incon-
ceivable happincfs? Does. the thought of an hereafter

M m 3 , engage

§34 THE DIGNITY OF (Book IV

engage thy Supreme attention ? Is eternity for ever in
thy view ? Dolt thou faithfully labour, vi^ifh, and pray,
for the neceffary abilities and difpolitions forafting upi.
to the dignity of thy nature, and the end of thy crea-
tion ? Or doft thou trifle with what is to thee of infinite
importance? Thou M^oulclfl not fureiy fufFer rhyfeit" to
be deceived out of thy happinefs ? Thou wouldft not put
out the eye of thy reafon, and rufh headlong upon de-
ftrudion ? Try thy prudence and iincerity, then, by
comparing the diligence thou ufert, and the care thou
beftoweft, upon the things thou knoweft thyielfto befin-
cerely attached to, with what thou tbink'lt fufticient for
fecuring an eternity of hsppinefs. Doft thou rife early
and fit up late, to get a wretched pittance of the perifli-
ing wealth of this world ? And doft thou wholly forget,
that thou haft an eternity to provide for ? Is money thy
iirft thought in the morning, and thy laft at night, and
the fubjecl of every hour betv/een ? And canft thou find
no vacant moment for a thought about thy great intereft?
Art thou ever ready, and upon the carch, to feize the
empty bubbles of life, as they float along the ftream of
time ? And doft thou let flip the only opportunity for
making provifion for futurity ; the opportunity, which,
'if it once eicapes thee, thou knoweli, a whole eternity
will never more bring back ? Doit thou iufpt^ft every per-
fon, and watch over every circumftance, that may any
way aftect thy worldly affairs ? And drift thou take up
with any fecnrity, .or with abfolute uncertainty, to found
thy profpeft of future happinefs upon ? Thou doft not
count it prudence to fay to thyfelf. Riches will flow in
of themfelves ; I fhall of courfe rife to a ftation of
honour. And doft thou think it wife to fay, God is
merciful ; he will not punifh my negled of him, or my
rebellion againft him ; though both Scripture and reafon
fuew it to be impoflible, that vice fliould in the end
be happy ? Or doft thou pretend to have found out a
new Vv^ay to happinefs ? Doft thou propofe to outwit
Infinite Wifdom ? Thou canft not fureiy think of being
happy, withoutbeing virtuous ? Thou canft not dream
of a rational creature's coming to happinefs under the
government of aBeing of infinite purity, while his whole
nature is depraved and polluted by vice ? _Does any

wiib

Revealed Religion,] HITMAN NATURE. 535

wife Prince pardon a rebellious fubjed, while he con-
tinues in a ftate of rebellion ? Doft thou exped that the
infinitely wife Governor of the Univerfe ftiould, for love
of thee, new-modelJiis auguft oeconomy, reverfe his
unchangeable laws, and take an enemy to all good into his
bofom ? Doft thou even imagine it pofiibie, that He,
whofe nature is unchangeably good, fhould ever change
fo, as to become the friend of vice ? Haft thou any
conception of the poffibility of happinef->'s being the
confequence of vice ? Canft thou conceive, that hea-
ven would be heaven to a being whole faculties
were overturned, whofe moral fenfe was perverted ;
to whofe mind goodnefs had no beauty ; to whofe un-
derftanding truth and virtue were no adequate objects ;
w'ho couid receive no joy from the contemplation of
moral excellence ? who would prefer a fenfual gratifica-
tion to the beatific vi^on of God ? And doft thou found
thy hopes of future happinefs upon a direcl impoffibi—
lity ? Doft "thou aflure thyfelfof obtaining what it is
clearly impoftible thou ever fnouldft obtain, and what
if thou doft not, obtain, thou art utterly undone ? But
thou fayeft, that this is not thy dreadful cafe. That thou
proceedeft: upon a more prudent fcheme, in a matter,
upon which thy all depends.

" Doft thou, then make it thy fupreme care to per-
form thy whole duty, without neglecting the ieaft arti-
cle of it, however difagreeable to thy temper, or turn
of mind ; and to avoid every vice, every temptation to
every vice, every appearance of every vice, however
grateful to thy depraved d-ifpofition ? Doft thou con-
ftantly watch over thyfelf j doft thou fufped: every other
perfon, left his example, or influence, miflcad thee ?
Do thou often, and regularly, meditate on thy ways, and
examine thy heart and thy life? Doft thou perfectly
know thy own weaknefs ? Haft; thou all thy infirmities
engraven on thy remembrance? Are thy fins ever before
thee ? Doft thou dread vice more than poverty, pain,
or death ? Doft thou carefully reftrain every pafiion and
appetite within due bounds ? Art thou afraid of the
fatal allurements of riches, honours, and pleafures ?
Doft: thou indulge them fparingly ? Doft thou enjoy the
gratifications of fenfe with fear and trembling ? Art

M m 4 thoLi

S3<5 THE DIGNITY OF (Book IV.

thou ever fufpicious of thy frail nature, on this dangerous
Jide ? Doft thou carefully fteer clear of the rocks, on
which multitudes have itruck, and made fhipwreck of
their fouls? Or doft thou, in infolent confidence of thy
own fancied ftrength of mind, dally with temptation,
and play upon the brink of vice and deftrudion ? Doft
thou habitually labour to make fuve of keeping within
bounds ? Doft thou often deny thyfelf, rather than run
the fmalleft hazard of offending? Doft thou live fuch a life
of temperance, that thou couldft at any time enjoy the
fat is fad ion of a peaceful mind, and a good confciencej
though at once deprived of all the gaieties and amufe-
ments of affluence ? Or doft, thou gire thyfelf up wholly
to eafe and indolence : to luxury and intemperance ;
to pleafure and folly ? Doft thou take thy fwing, without
reftraint or meafure, of every lawlefs enjoyment; as if
the prefent ftate were never to come to an end ; as if
thou hadft been created only for pleafure and idlenefs ;
as if thou thought'ft of afuture ftate, notof afpiritual ex-
iftence ; of perpetual improvement in wifdom and good-
nefs ; and of fublime employment and aclion ; but of
a Mahometan paradife, an endlefs fcenti of luxury and
fenfuality ? If thou art in good earneft refolved to con-
quer thy unruly pafllons, to reftrain thy fenfual appe-
tities, and to regulate the motions of thy mmd accord-
ing to the didates of reafon and confcience, and the
more fure diredions of Divine Revelation, thou wilt
ftudy thyfelf moxt than all the fciences \ thou vvilt often
retire within thyfelf; thou wilt be ever finding in thy
own mind fomething to regulate and redrefs ; thou wilt
not fly from thyfelf; thou wilt not be continually rack-
ing thy invention to find outlomewhat to drown thought
and rtfleclion ; thou wilt beg of thy friends. to hold up
to thee the mirror of faithful reraonftrance ; thou wilt
not court the flavifti flatterer to pour through thy ears
the lufcious poifon, w^hich ftupifies the mind, and ren-
ders it infenfible of its own faults, and blind to its own
follies. Thou wilt labour to work into the very eftTence
of thy foul, the virtues, which are indifpenfably necef-
ary for bringing and keeping it under due regulation.
Confideration, humility, felf-knowledge, felf-reverence !
Thefe vi/iil be the great kffons, which it will employ thy

iifQ

Revealed Religion.) HUMAN NATURE. 537

life to learn. And thou wilt wifh for the life of a patri-
arch to itudy them fuiiy and to reduce tiicm to piuct.ce,
" Again, do(l thou, O my foul, harbour any thought
of mahce, envy, or revenge againft thy fellow-creatute ?
Doft thou (land fo little in awe of Him who made thy
ftllow-creature and thee, who will at laft judge bcth
him and thee, and to whom alone vengeance belongs ;
doft thou fear him fo little, as to think of breaki-ig
loofe upon his creature in hjs prefence ? Haft thou con-
lidered, that, if thy Maker do' not ihew mercy upon
thee, thou hadft better never have been born ? And doft
thou hope for mercy from infinite Purity, who (thyfelf
an otfender) canft think of refufing mercy to thy bro-
ther? Doft thou imagine, that in a future ftate of per-
fedl benevolence, there will be any place found for the
fordid mind, w^hofe afftrdlions are flirunk and con-
tracled to the narrow circle of felf and farriily ? Doft
thou think there will be any happinefs for thee in a ftate
of perfecl harmony and love, unleis thou work into
thy very foul the god-like virtue of unbounded benevo-
lence ? Thou canft not think a difpolition to cruelty, to
deceit, to anger, hatred, or revenge ; thou canft not
think a mind given to low craft, to narrow ill-wili, or to
fordid fellilhnefs, can be found fit for a ftate of happi-
nefs founded on univerfal love and kindnefs. Thoa.
canft not imagine that He, whofe very nature is love,
will give happinefs to one, w^hofe mind is deformed
with angry and malevolent paflions. Thou canft not
expect, that he will, by giving admittance to one ill-
difpofed mind, render the happinefs of innumerable
glorified beings precarious. Nor canft thou even con-
ceive the poiiibility of a mind's being capable of hap-
pinefs, which has not in itfelf fo much as the founda-
tion, or ftrft principle, on which happinefs depends ; a
temper qualiried for enjoying happinefs. It therefore
thou haft any thought of being hereafter a member of
that univerfal bleffed fociety of chofen fpirits, of the ex-
cellent ones of the earth, of fouls formed to love, and
peace, and harmony ; thou wilt fet thyfelf in earneft to
enrich thy mind with the heavenly graces of meeknefs,
patience, forbearance, and benevolence ; and in the ex-
ercife of thefe virtues thou wilt find joys inconceivable
. to

538 THE DIGNITY OF (Book IV.

to the fordid Tons of earth ; thou wilt endeavour to be
to thy fellow-creatures, even in this world, a guardiaa
angel, and a god.

*' Dort thou, O my foul, confider thyfelf as thecrea-»
ture of Omnipotence, formed to till a place, and contri-
bute thy ihare toward carrying on a icheme for the hap-
pinefs of multitudes ? Doft thou think, there is no duty
owing by thee in confequence of the honour, ancf the
favour, done thee, in calling thee forth from thy origi-
nal nothing, and giving thee an opportunity to ad an
iliuftrious part, and rife in the creation r Canft thou
think of thyfelf as capable of knowing, fearing, loving,
and adoring the Supreme excellence, and yet as no way
obliged to any of thefe duties ? Does not, on the con-
trary, the very capacity infer the neceffity of perform-
ing them ? Canft thou go on from day to day, and
from year to year, without ever railing a thought to thy
Creator ? Haft thou no ambition to ennoble thy m.ind
with the contemplation of infinite excellence? Haft
thou no defire to imitate in thy low fphere the All-
perfect pattern ? Doft thou think ever to go to God, if
thou doft not love God ? The very Heathen will tell
thee, fach a hope is abfurd I Doft thou think, thy Cre-
ator will raife thee to the enjoyment of himfelf againft
thy own inclination, and in fpite of thy impiety ?
Siiould he now tranfport thee to the third heavens,
doft thou imagine thou wouldft find any enjoyment
there, with a mind funk in fordid fenfualiry, deformed
by vicious p^fiions, and wholly infenfible of the fublime
enjoyments of a ftate altogether fpiritual. As ever thou
wouldft come to blifs hereafter, and avoid utter deftruc-
tion, do not deceive thyfelf in a matter of infinite confe-
quence, and where a miftake will be irrecoverable.
Thou knoweft, that as the tree falls, fo it will lie; that as
death leaves thee, fo judgment will find thee ; that
there will be no miracle wrought in thy favour, to make
thee fit for future happinefs ; but that thou wilt of
courfe be difpofed of according to what thou ftialt be
found fit for; that thy future ftate will be what thou
thyfelf haft made it. That therefore to think of palling
thy life in vice and fol'y, and to hope to be wafted to
future jiappinefs upon the wings of a few lazy and in-

effedual

Jtivealed Religion.) HUMAN NATURE. 539

eifediiial wifhes and prayers in old age, or on a death-
bed, is to expert to be rewarded, not according to thy
works, but to thy prefiimptuous hopes. Which is in-
coniiltent borh with reafon and Scripture. It is to
thiok to attain the greateft ot all prizes, without any
trouble. Yet thou knoweft that even the triiies of this
world are not attained by wifliing; but by indullry.
It is to imaoine, that the infinitely wife Governor of the
world will be put off in a manner which no earthly fu-
perior would regard otherwife than as the higheft info-
lence. Set th\ ielf therefore, if thou haft anv thought,
in good earned to difengage thy atiention from the viho-
nary deiuiions, and fordid gratifications, oftheprefent
Hate ; and to fix thy aS'edions on the only objed that is
worthy of thenn, or will prove adequate to them. Ac-
quaint thyfeif with his perfedions. Solace thy ielf with
his love. Proftrate every power and every faculty be-
fore him, in humble adoration, and felf-annihilation.
Truft to him (in well-doing) for the fupply of every
want, for the life that now is, and for eternity. Sacri-
fice every favourite paffion, and every craving appetite,
every profpedt in life, with family, and friends, and
life itfelf^ to his obedience. Never think thou had
done enough, or canft do too much, to gain his appro-
bation. For if thou doft but fecure that, it will be of
no confequence to thee, if all the princes and poten-
tates on earth frown upon thee.

** Haft thou confidered, O my foul, the ftupendous
fcene, which Revelation opens before thee ? Hafl thou,
attended tp the view there given of the dignity of thy
nature } It is to reifore thee, and thy unhappyolfcMiding
fellow-creatures, to pardon, to virtue, and to happineis,
that Heaven came down to tabernacle with men ; that
the Lord of angels and archangels humbled himfelf to
die by the hands, w'hich himfelf, by the power of the
Father, created. It was to raife thee, and fuch as thee,
mean and wretched as thou art at prefent, to greatncf*
and glory, inconceivable not only to thyfell, but to
the brighteft feraph in heaven ; it wa^for this, that
he, whom the celeftial hofts obey, humbled himfelf to
a ftation, and underwent fufferings, which thou wouldll
^hinl>: thyfeif (guilty -as thou arcj hardly treated in

being

540 THE DIGNITY OF (Book IV.

tcing expofed to. And canft thou, O my foul, allow
thyi'Jit [o think of vice as flight, or venial, which to
prevent, and whofe f-ital eflfeds to cure, thou knowed
M'hat an apparatus has by Infinite Wifdom been
thought necellary ? Canft thou think of any thing as
defirable, befidcs virtue; which alone will, through
the Divine Mercy, fecure univerl'al happinefs ? Canfl:
thou think of any thing as terrible but vice, which, if
fufFered to prevail, would unhinge the creation?
Wilt thou not attend to the only Icflbn thou art
placed in this ftate of difcipline to learn, — Obedience?
Wilt thou fhut thine eyes, and ftop thine ears, againft
every objed: around thee? For every objedt teaches that
important leiTon? Wilt thou pervert thy own under-
ftanding, and blind thy own confcience? For the ex-
cellence of virtue, and the ruinous tendency of vice,
are written upon every faculty of the mind in cha-
radters indelible ? Wilt thou, to crown all, to feal thy
own deftrudlion, and heap on thyfelf damnation, wilt
thou neglect or oppofe the immediate call of Heaven
itlelf, warning thee to flee from the v;rath to come, and
to work out w^ith fear and trembling thy own falva-
tion ? Thou canft not think thyfelf fure of happinefs,
without taking the leaft tliought about it ? Thou canft
not imagine it abfolutely impofiible that thou fliouldft
come to defciudion : If that were the cafe, to what
purpofe vvas confcience placed in the human breaft ?
To what end were the awful warnings of ficknefs and
pain, of judgments from heaven on guilty nations, and
death, the bitter draught to be drunk by every indi-
vidual of the fpecies ; for what end were thofe warn-
ings fent, if future happinefs were the unavoidable
and appointed fate of all mankind proraifcuoufly, the
vicious as well as the virtuous, the impious as well as
the devout ? As to revelation, it is the awful voice of
God himfelf. Hear how kind, and yet how folemn its
remonftrances !

" Hear, O Heavens I give ear, O Earth ! To thee, O
Man, I call I My voice is to the Sons of men. The
Judge of all the earth vvill do right. He will by no
means clear the (impertinently) wicked. Heisacon-
fuining fire to the workers of iniquity. He is of purer

eyes

Revealed Religion.) HUMAN NATURE. 54-

eyes than to behold iniquity, or' look upon evil. The
wicked fliall not ftand in his fight. Ail that forget God
fhall be turned into hell. The foul that fins it (liall die.
Without holinefs no man fiiall fee the Lord. For every
idle word men fhail be brought intojudgment. If any man
bridles not his tongue, that man's religion is vain. Let
every one who names the name of Ckrijl depart from
iniquity. Let him ckanfe himfeif from all filthinefs of
flefh and fpirit, and perfect holinefs in the fear of God.
Let him keep himfeif unfpotted trom the world; for if
any man love the world, and the things of the W'Orld,
the love of the Father is not in him. Let him avoid
every appearance of evil. Let him lay afide every
weight, and the fin that does the mod eafily befet him,
and run the race fet before him. Let him pluck out
right eyes, and cut off right hands ; that is, root out
vicious inclinations, though as dear to him, and as hard
to part with. Let him refolve faithfully to pradife
whatfoever things are true, honeft, pure, lovely, and
of good report. Let him ftudy the virtues of humility,
rneeknefs, patience, forbearance, refignation, fortitude.
Let him deny ungodlinefs and worldly lull:, and re-
folve to live foberly, righteoufly, and godly. Let him
have refped: to all the Divine commandments; for
whoever (habitually) offends in o?ie point, is guilty
againft the whole law ; as he thereby infults the autho-
rity vi'hich framed the whole. If any man will be a
difciple of Cbrijl, let him deny himfeif, and take up his
ciofs (if he be called to it) and follow him. For he who
does not hate (that is, overlook) fither and mother, and
wife and children, and houfes and lands, fjr his fake, is
not worthy of him. And whoever, in the worft of
'times, denies Chrijl, and his religion, before men, him
will Cbriji deny before his Father and his holy angels.
For the difciplcs of Cbrijl mud not fear them who can
only kill the body, but after that can do no more. He
has forewarned them whom they fliall fear ; even Him,
who, after he has killed the body, can likewife dcdroy
the foul in hell. Let the Chriilian llrive to enter in at
the ftrait gate : For firait is the gate, and narrow
the way, which leads to life, and few there be that find
it j and wide is the gate, and broad the way, which leads

4 to

^4^ THE DIGNITY OF (Book Hf.

to deIlra(^ion, and many there be who go in thereat.
Let him give diligence to make his calling and ele clion
fare. I^ct him keep his loins girded, ai^d his lamp burn-
ing, like thofe who wait for the coming of their lord.
Let him ftand faft in the faith withoujt wavering. Let
him rake the vihole armour of God, lince he mull
wreftle not only with flefn and blood, but with princi-
palities and povve'rs. Let him add to his fiith virtue, and
knowledge, and temperance, and pa'i.ence, and godli-
jiefs, and benevolence. Let him be careful that all thofe
virtues be in him ; and that they abound and increafe.
Let him refolve to go on to peifcction, forgetting paft
attainments, and rea,ching forward to the things which
are before, or thofe degrees of virtue which he has not
yet attained ; let him endeavour to walk as Chriji
walked, (not form his character according to the exanir
pie of men of the world) ; let him be a follower of God,
(not of fafliion) ; let him endeavour to be perfedl, even
as his heavenly Fat her is perfed:^ Let him not be con-
tented with ordinary degrees of goodnefs; but take care
that his righteoufnefs exceed that of fcribes and phari-
fees, and formal profeffbrs. And let him refolve,- in
fpite of all oppofition, to perfevere to the end, fighting
the good fight of f.iith, and working out his own faiva-
tion. For the Son of man fliarli come in his g'ory, and
all his holy angels with him ; and he (liall lit on the
throne of his glory. And before him lliall be gathered
all nations. And he fliall feparote the good from the
^vicked. And he fiiall fay to the good on his right
hand. Come, ye bleffed of my Father, inherit the king-
dom prepared for you from the foundation of the world.
And on the wicked on his left, he (liail pafs the dread-
ful and irreveriible fentence, Depart, ye curfed, into-
everlsiling fire^ prepare- d for the devil and his angels.

** Here is what ought to the higbeft degree to alarm'
thee, O my foul, if thou hafi not given thyfelf up to a
fpirit of Itupidity and infenlibility. Conlider, in time,
ere it be too late, what thou hail to do. Here is life
and death, the blefiing and the cprfe, fairly fet before
thee for thy choice. If thou deceiveit thyfelf, thou
alone wilt be the lofer ; and thy lofs will be irretrieve-
able. For it is the lofs not of fading wealth, or mo-
mentary

Revealed Renglon.) HUMAN NATURE. 5/3.

mentary pleafare, but of endleis happinefs and incon-
ceivable glory. It is the lofs ot' thyfelf. AwA what
wiit thou find to make thee up for the lofs of ih>relf ?
Put then the cafe the mod: that can be to the atlvantage
of tlie choice of virtue ; flill thou vyilt find virtue to he
thy true wifdom, and thy only intereft ; and the choice
of vice to be the very madnefs of folly. Suppol,-, 011
one hand, thou wert fure thou couljfi:, by various
wicked arts, attain the full enjoyment of every earti ly
delight ; that thou wert certain of gaining the empire
of the world, and of revelling in wealth and wantoii-
nefs, like the leviathan in the deep, for a whole century
of years : If for this thou wert to fell thy everlatting
happinefs; if for this thou wert to expole thyfelf to
utter deflrudion, where would be the gain? Rather,
would not the lofs be infinite, and the folly of choofing
it infinite? Suppofe, on the other hand, that virtue and
religion abfolutely required thy fubmittii)g to poverty,
afflid:ion, and perfecution for life, and to the fiery trial of
martyrdom at lart; to confider, whether thou ought' It
in prudence to choofe the light afflidlions of the pre-
fent flate, which are but for a moment, and are to be
followed with an exceeding and eternal weight of
glory; or to throw thyfelf into the hideous ruin and
perdition, which awaits the wicked hereafter; to con-
fider or hefitate which of thefe ought to be chofen,
would it not be a folly infinitely greater than his, who
fhould hefitate whether he ought to throw himfelf out
of a window when the houfe is on fire, or to take to the
boat when thefliip is finking? Suppofe, that the future
ifiae of virtue and vice refpectively were in fome niea-
fure doubtful, inilead of being certain : Suppofe it were
pofiible, that vice might, by iome inconceivable means,
come to efcape, and that there were any appearance of
common fenfe in hnagining that it might fo happen,
that virtue might mifs of its reward hereafter; vvjio
would hefitate a moment, whether he ought to choofe
v»?hat he knows he cannot long enjoy at any rate, and to
j-ejedl what, if he attains ir, will hold to eternity ; whe-
ther he ought to avoid alBictions, which he is certain
mull, in a very few years at moft, be over; or to make
fure of avoiding a punifhment, which, if it come upon

him.

^44- THE DIGNITY, Sec,

him, ivill be lafling, and fevere beyond all imagination*.
Upon any principle, the choice of a vicious' courie is

"apparentiy to the highefl degree foolilh and defperate.

"But taking things according to their true ftate, that is,
choofing vice, which is the difeafe of the mind,'..tjie
bane of peace and happinefs even in this life, and re-
jecling virtue, which, except in the rare and unufual
cafe of perfecution, is its own reward, even in the
prefent ftate ; a6ting in dired oppofition to the con-
\iclion of confcience, to the remonftrances of the wife
and good of all ages, and to the voice of Nature, and
of Divine Revelation itfelfl — All for the fake of what
is vanity and vexation when attained, and uncertain
before-hand whether at all attainable; but certainly
Bot to be enjoyed long, if attained I To give up a
happinefs, certain, lafting^ and immenfe — not for the
aclual enjoyment, but for the bare expeclation of a
penfhing advantage I— to fell one's foul — not for the
poiTeffion of a vanity, but for the uncertain profpecl of
a vanity ! — to give up heaven, and brave damnation — -
not for a reality, but for a dream I — for the hope of
a dream. What words, what tongue of men or angels
can exprefs the defperation of this madnefsl Yet this is
the wifdom of reafoning man. This is the prudence of
the children of this world.''

Let the reader make it his conftant pra6lice in this
ijianner to examine himfelf, with a care proportioned to
the importance of the worth of an immortal foul. And
would to God that the whole human fpecies could have
* been brought to the wifdom of valuing themfeives ac-
cording to their worth. And that it were poffible, in
a conlillency with the freedom of moral agents, that no
one individual of the human, or any other rank of in-
telligences, (hould utterly perifli ; but that every ra-
tional mind that has been bled with exiftence, might at
laft attain the end of its exiftence, the beatific enjoy-
ment of its Creator.

THE EN0.

ifc^rf*

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■■-7 1

I

J

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