providing with unerring certainty those causes which by a million of complicated and intricate windings have produced the effect I now feel.

Upon all these occasions there is a calm joy, a complacence, a satisfaction at least equal to that of any successful pursuits, pleasing reflections, or noblest aims of other kinds that I have had experience of, flowing spontaneously without any force upon the imagination to throw them up, and when so coming they are most genuine and most striking.

For our fondness of intense pleasures leads into gross mistakes, when we think to stretch appetite beyond its natural tone; neither the pleasures of Religion nor of sense will be increased by being forced; he that takes pains to believe himself vastly delighted, is in reality scarce delighted at all; he is only fond of the credit of it in his own fancy; but true joy will operate by its native vigor without wanting our aid to give it motion. It is our business to ply diligently to our work, to use the means of grace, and follow those courses that are productive of satisfaction, and then we need not fear having enough of it by such reflections as will naturally spring therefrom, without our further seeking.

23. But why do I dwell upon the little benefits accruing from this principle in an imperfect creature but feebly possessed with it, and not carry on the thoughts to that full unceasing satisfaction, which must flow from it when vigorous, perfect, and general? If men of sagacity would examine the grounds of it impartially, so as to render the evidence clear and familiar to their thoughts beyond all danger of subsequent doubt or mistrust, and then reduce it to practical rules so as to have a reason for pursuing all their other sciences, arts, schemes, employments, and manners of behavior deducible therefrom; their authority and example would soon draw the rest of the world after them, as their skill in communicating ideas might render the methods of following them, according to different situations and circumstances, intelligible to every one.

For we see by experience of the ruling passions, that a distant aim impressed strongly upon the imagination is capable of employing men for years, and shaping all other desires to a conformity therewith. And as all men have some value for their judgment, choosing rather to follow it than not, when there lies no impediment in the way, the general idea of right might always influence them, but that the current rules of rectitude are not adapted to their particular circumstances, urging them frequently to impracticable performances, and resistance of appetite they are not able to make, which gives them a distaste to rectitude itself, as being a

romantic or troublesome thing; whereas were it clearly discerned what is the nearest feasible advance thereto, and guidance of appetite within their forces to practise in each succeeding moment, they might come into a liking of it, and continually improve their strength.

The transition from rectitude to the grand intention is very short, for every right action is a doing the Will of God, and every man feels a satisfaction in the consciousness of having done right, when he happens to find ground for it, which makes men so ready to deceive themselves in the motives of their proceedings, because by this means they get a false bottom just sufficient to support a present consciousness together with the satisfaction accompanying, though it will fail them in time of trial when the weight of close examination comes to press upon it. Therefore if they could be shown which were the rightest courses of those that are pleasant or easy, and that the preference of them would bear a reference to the grand intention, they would grow more and more in love with rectitude on finding pleasure capable of being turned into it, until by degrees things would become pleasing because right, and because admitting the reference, from troublesome or painful that they were before.

Thus it is owing to the want of that science in the world, that mankind is left in darkness and misery, under the dominion of passion, appetite, fears, vexations, and worldly cares for a way might be found by directing the choice of pleasures, through which they could, and would travel to the land of light, liberty, and happiness.

When this way shall open no man can tell: I much question whether it will happen in the year of the world six thousand six hundred and sixty-six, and have some doubt that it may not happen at all upon this earth, because apprehending it designed for the use of more passengers than this earth can contain. As I pretend to no revelations I shall not attempt to find out the day of which no man knoweth, no not the Son, but the Father only: nevertheless, as the profit of reason, presaging upon observation of the divine economy exemplified in the history of mankind, I presume to augurate that it will happen in some part of our journey through matter, when the ten righteous described in CHAP. XIX. shall arise. Their wisdom will soon draw others resembling them nearest to perfect themselves upon their model: as the numbers increase, the propriety of their conduct, the justness of their measures, the harmony of their disposition, the amiableness of their characters, and happiness of their lives must become manifest to all, and excite a general admiration with a desire of par

taking in the like their unanimity among themselves, their benevolence to others, their sober discretion and unperverted sagacity will render clear to every capacity, how their example may be followed by persons differently qualified according to the variety of situations and circumstances among them, so that there will be no doubt, uncertainty, or disappointment, to discourage anybody in his progress: as the bent of imitation becomes general, the torrent of custom must drive in the rest, and happy experience will effectually secure those who have once made the trial, so that the whole species will be bound together in one bond of wisdom, love, and happiness and then shall commence the kingdom, or more probably republic of the just, or if they have a king, it will be none other than God himself, whose Glory, and the ministration in whose designs of Providence will be the fundamental law and basis of their constitution.

In the mean while let us make it our ultimate aim and constant intention to advance this joyful event, though as yet lying at an immense distance from us: for, to resume the Stoical metaphor, we are still deeply merged under water, and are so connected together that none of us can breathe the free air until the whole body approaches near the surface, which it is rising towards by slow and scarce perceptible degrees. So that if we can a little ease the weight in any part, or give a lift of one inch to any single member, it is a service to the whole, and a service to ourselves, by speeding the time that is to bring on our total emersion.

Therefore it is our business to observe what gradations of depth men severally lie under, and contrive how we may employ our opportunities for helping them. He that is vain of his piety, his reason, or his public services, hangs a little higher than while he was vain of doing mischief, of follies, or trifles; to be superstitious is something of a rise above hardened insensibility; industry, forecast, economy, generosity, courteousness, is a degree of advance from idleness, giddiness, dissipation, avarice, and ill-nature; the man of pleasure, who chooses discreetly such among them as are innocent, swims a span over him who is hurried to and fro by every present appetite, happening to strike strongly upon his fancy.

As the good of mankind in this world is made our direction for attaining the good of the other, those are the measures of rectitude which upon every occasion will yield the greater enjoyment or temporal good to ourselves, or others, or the public; computation being made upon the whole amount of their produce. But since through our inexperience and shortness of our views, this

direction cannot always be had, we must take it from those rules which have prevailed among the most judicious and discerning, in the several branches of conduct; always preferring the higher and best authorized before others of inferior weight. And so far as we can act under them with a consciousness of rectitude, either during the performance or upon subsequent reflection, in those instances, whether we be eating or drinking, or whatsoever we be doing, we act in pursuance of our great intention, and may be said to do them all directly or remotely, for the Glory of God.

CHAP. XXVII.

DOING AS WE WOULD BE DONE BY.

AMONG all the rules which may be employed as mediums in carrying on the reference between our ultimate aim and the common transactions of life, there is none better capable of that service, than this of doing as we would be done by. For it connects immediately with the love of our neighbor, by which we most evidently manifest our love of God, for every man will readily give the same treatment to one whom he loves as himself, that he would wish to receive himself, and it is applicable to all our intercourses among one another; because in business, in passing judgment, in discourse, whether serious or amusing, in diversion in merriment, there is a disposition to serve, to be candid, to oblige, and to please, which a man would be glad to find in others, and may serve him for a rule to return the like to them again.

This precept is enjoined by Christ as the sum of all those delivered by any revelation before: whatsoever ye would that men should do unto you, do even so unto them, for this is the law and the prophets. Human reason was clear-sighted enough to perceive the salutary effects of this maxim, which among Philosphers and Moralists, has been commonly entitled the golden rule, to express its supereminence in value above all others; as well knowing that nothing contributes so much to peace, and order, and happiness in the world, as an equitable temper disposed to weigh the wants and desires of other persons in equal balance with our

own.

And this seem to be the first moral sense that sprouts within us: when reason begins to open, it gives us a concern for the morrow, which lays the foundation of prudence; after having shot

its beams forwards to discover the future, it then spreads them in width, making us sensible of the pains and pleasures whereof we see expressions around us. For compassion makes its appearance very early, but compassion is nothing else than sympathizing with the distresses beheld; and the idea of injury cannot subsist without it, wherefore we commonly introduce that idea into children by questions of how they would like to be so served themselves. Thus as prudence consists in a quick sensibility of good and evil to come, so equitablenes; consists in a like quick sensibility of the feelings and apprehensions of another and both alike serve as auxiliaries to judgment, by possessing the imagination with objects to set in balance against the present impulses of appetite.

From hence we may learn what course is to be taken for gaining this faculty, namely, by placing ourselves in imagination as exactly as possible in the very situation of other persons, striving to enter into their sentiments, their conceptions, their tastes, their motives, their joys, and their sorrows, considering what we should wish, or do, or comprehend, under the same circumstances, whereto it will be a help if we can recollect any similar situation wherein we have stood ourselves.

But this, like all other habits, is only to be acquired by continual application and practice, which may inure imagination to a readiness and vigor in performing its office. As an inducement to enter upon such practice we may reflect, that we are nothing in ourselves but what God by his courses of nature and fortune has made us, that to them it was wholly owing we were so born, so endowed, so bred, so supplied, so improved as we be, and if he had pleased, we might have stood in the same case in all respects with any persons we see, and they might have been placed

in ours.

Then to encourage us in this exercise we may consider, it is not impossible there may be a rotation through all the states of Being in the Universe, so that every perceptive individual passes. in turn through every one of them: which thought must make equity a matter of prudence, because the case of every other will sooner or later actually become our own, and it is our interest to make every part in this theatre of the Universe easy, which we shall one day be put to act ourselves.

But if this appears a romantic imagination, we have experience of the continual vicissitudes and turns of affairs in this world, so that we know not how soon we may need the benefit of an equitable temper and good will in the very person, to whom we may now set the precedent: besides that example, sympathy, and amiableness of the proceeding may generate the like disposition,