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Ser. II.is, the greater Variety of Parts there are

which thus tend to someone End, the stronger is the Proof that such End was designed. However, when the inward Frame of Man is considered as any Guide in Morals, the utmost Caution must be used that none make Peculiarities in their own Temper, or anything which is the Effect of particular Customs, though observable in feveral, the Standard of what is common to the Species; and above all, that the highest Principle be not forgot or excluded, That to which belongs the Adjustment and Correction of all other inward Movements and Affections: Which Principle will of Courto have some Influence, but which being in Nature lupream, as shall now be shown, ought to preside over and govern all the rest. The Difficulty of rightly obferving the two former Cautions; the Appearance there is of some small Diversity amongit Mankind with reipect to this Faculty, with respect to their natural Sense of moral Good and Evil; and the Attention necellary to survey with any Exactnets what palles within, have occalioned that it is not 10 much agreed what is the Standard of the internal Nature of Man, as of his external

Form

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Form. Neither is this last exactly setled, Ser. II.
yet we understand one another when we
speak of the Shape of a Humane Body ;
so likewise we do when we speak of the
Heart and inward Principles, how far foe.
ver the Standard is from being exact or pre-
cisely fixt.

There is therefore Ground for
an Attempt of shewing Men to themselves,
of shewing them what Course of Life and
Behaviour their real Nature points out and
would lead them to. Now Obligations of
Virtue shown, and Motives to the Practice
of it enforced, from a Review of the Na-
ture of Man, are to be considered as an
Appeal to each particular Person's Heart and
natural Conscience: As the external Senses
are appealed to for the Proof of things cog.
nizable by them. Since then our inward
Feelings, and the Perceptions we receive
from our external Senses are cqually real ;
to argue from the former to Life and Con-
duct, is as little liable to Exception, as to
argue from the latter to absolute speculative
Truth. A Man can as little doubt whe-
ther his Eyes were given him to see with,
as he can doubt of the Truth of the Science
of Opticks, deduced from ocular Expe-
riments : And allowing the inward Feeling

Shame,

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Ser. II. Shame, a Man can as little doubt whether

it was given him to prevent his doing shameful Actions, as he can doubt whether his Eyes were given him to guide his Steps. And as to these inward Feelings themselves, that they are real, that Man has in his Nature Passions and Affections, can no more be questioned, than that he has external Senses. Neither can the former be wholly mistaken ; though to

a Degree liable to greater Mistakes than the latter.

There can be no doubt that several Propensions or Instincts, several Principles in the Heart of Man, carry him to Society, and to contribute to the Happiness of it, in a Sense and a Manner in which no inward Principle leads him to Evil. There Principles, Propensions or Instincts which lead him to do Good, are approved of by a certain Faculty within, quite distinct from these Propensions themselves. All this hath been fully made out in the foregoing Discourse.

But it may be said, " What is all this, “ though true, to the Purpose of Virtue « and Religion? These require, not only " that we do good to others when we are " led this Way, by Benevolence or Re

“flection,

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« flection, happening to be stronger then o-Ser. II.
" ther Principles, Passions, or Appetites;
" but likewise that the whole Character be
“ formed upon Thought and Reflection ;
" that every Action be directed by some
« determinate Rule, some other Rule than
" the Strength and Prevalency of any

Prin-
“ ciple or Passion. What Sign is there in
« our Nature (for the Inquiry is only about
“ what is to be collected from thence) that
“ this was intended by its Author ? Or how
“ does so various and fickle a Temper as
“ that of Man appear adapted thereto? It

may indeed be absurd and unnatural for “ Men to act without any Reflection; nay “ without Regard to that particular Kind of “ Reflection which you call Conscience, “ because this does belong to our Nature : " For as there never was a Man but who “ approved one Place, Prospect, Building, « before another ; so it does not appear that 5. that there ever was a Man who would “ not have approved an Action of Huma“ nity rather than of Cruelty, Interest and Passion being quite out of the Case. But

Interest and Passion do come in, and are « often too strong for and prevail over Re“ Alection and Conscience. Now as Brutes

have

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Ser. II.“ have various Instincts, by which they are

" carried on to the End the Author of their

Nature intended them for: Is not Man “ in the same Condition, with this Diffe“ rence only, that to his Instincts (i. e. Ap

petites and Passions) is added the Princi

ple of Reflection or Conscience? And " as Brutes act agreeably to their Nature, in “ following that Principle or particular In• ftinct which for the present is strongest « in them : Docs not Man likewise act a“ greeably to his Nature, or obey the Law “ of his Creation, by following that Prin

ciple, be it Pailion or Conscience, which “ for the present happens to be strongest in « him? Thus different Men are by their

particular Nature hurried on to pursue “ Honour, or Riches, or Pleasure: There “ are also Persons whose Temper leads them « in an uncommon Degree to Kindness, « Compasiion, doing Good to their Fellow“ Creatures; as there are others who are

given to suspend their Judgment, to weigh “ and consider Things, and to act upon Thought and Reflection.

Let every one " then quietly follow his Nature, as Pasli. " on, Reflection, Appetite, the several Parts “ of it, happen to be strongest: But let

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not

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