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II. Let us proceed therefore in the fecond place, to point out the Wisdom and Goodness of the Divine Conduct in the Dispensation of them both.

ift. Of Natural Religion, which, as we have feen, is proportionable to the different Abilities and Attainments of Mankind; as these are alfo to their different Stations and Conditions; both which we shall find exquifitely suited to the wellbeing of the World.

For in the first place, Society is requifite in order to fupply the Conveniences, the Comforts and the Neceffaries of Life, as well as to fecure the quiet ufe, and fafe poffeffion of them. To preferve Society, among fuch frail fallible Creatures, there is need of Government, which implies different Stations and Conditions; as these again call for different Abilities and Qualifications. All, 'tis plain, cannot be Governours, nor enjoy the Benefits which attend fome Pofts of Wealth and Power: the many have nothing left them but to obey, to execute the Will of their Superiors, and undergo the Drudgeries of Life. †

The fame holds in the Body politic as in the natural, there must be many inferior and more feeble Members, which yet are neceffary; neither can the Head fay to the Feet, I have no need of you. But now, if all thefe different Members of the World had naturally the felf-fame Senfe and Relish of things; if each Man had originally and unchan

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"Illi ergo omnes conditi funt ut hæc opera præftent, "quibus in Civitate opus eft; conditus eft autem Vir fci"entiâ præditus fui gratia: [i.e. ob finem quem adeptus "eft, fc. Scientiam.] atque ita fimul colitur Terra, et repe

geably the highest degree of Understanding and Acutenefs; the greateft ftrength of Reason and fineness of Imagination, that is to be met with in any of the Species; how very unequal and incongruous must this unavoidable diversity of Orders prove! How hard would be the cafe of them whofe lot is to fill the worst and lowest Offices, and yet who find themselves as well qualified for, and as highly deferving too of the best, (fince on this fuppofition, which leaves it fo very little in any one's power to benefit either himself or others, there could fcarce be any real defert at all) as those that hold them; and who likewife cannot but be as deeply fenfible of all that mifery and hardship which arifes from the want of them! The common Intellect and Apprehenfion of Man would be but ill placed in an Ox, or Ass; nor would the genius and temper of fome philofophic mind be any better fuited to him that driveth them, and is occupied in all their labours.

But this must neceffarily be the ftate of things, if all men were by nature furnished with all those rational or intellectual Accomplishments, which adorn fome few of them at prefent. Three parts in four of the world must be unfit for their particular Circumftances, and at odds with their Condition.

How inconfiftent also would it be in Nature to implant thofe various Senfes, Appetites, and Taftes in all men, which not one in a thoufand would

"ritur Sapientia. Quam fcite ergo dixit ille, quifquis fuit, "Nifi effent ftulti defolaretur Terra? Maimon. Porta Mof. p.41. v. Eccius. 38. 32, 34. Nich. Klim. p.133, &c.

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That fublime degree of which could only prove its own tormentor! Not to mention what ill influence fuch a Scheme would have on Government itself; how difficult it must be to rule where every one has the fame Strength and Skill; how hard to obey, when all have equal Abilities, and therefore (as they might imagine) an equal right to be their own Directors. * In short, how much more wife and beneficial is the present Conftitution of things! Where all is left to Mankind

* Si omnes ingenio pares effent, omnefque in eofdem affectus proclives, aut iifdem Virtutibus ornati; non effet qui aliûs imperiis parere vellet, aut ei quidpiam concedere, aut qui varietati minifteriorum et artium omnium generum aptus effet. Cum omnes omnia curare nequeant, fingulos in Societate fuo munere, in gratiam aliorum, fungi oportet; nec viliffima munera minus funt neceffaria interdum quam fublimiora. Itaque effe oportuit omnibus fuum ingenium, ut quifque quod fuum eft ad Societatis felicitatem conferret, et quod cæteris deeft fua induftriâ fuppleret. Cleric. Silv. Philol. ad Efchin. Secr. p. 170, 171.

+ See Ibbot's Boyle's Lect. 2d fett, ferm. 5. p. 143. &c. or King's Origin of Evil, Note 38. p. 211. 3d Ed.

See Prelim. Diff.to King's Orig.of E. and rem.i. p.88.3dEd. a To form fome notion of this, let it be obferved, that when the first foundation of a diverfity of Sense and Intellect is once laid in a greater or lefs fufceptibility of Pleasure or Pain, by a Perception of Ideas more acute or dull, more quick or flow, and a proportioned Reflection on them, (which proportion, by the bye, between thefe two Powers [of perceiving and reflecting] is, I believe, in each perfon pretty exactly kept up, as to the pitch of their Vivacity in both the abovenamed refpects, i. e. the Force and Time of their fucceffive Operations, or the Momentum and Velocity of their refpective Objects)-from hence the whole Tribe of Affections &c. and the feveral Degrees in each, are very apparently deducible: fuppofing only this, I fay, which feems to lie in the original Stamina of the Body, and is fo far not to be accounted for, at least by me; which therefore and which only I fhould

themselves, who have both the forming and difpofing of each other; nay where Men are at liberty in a great meafure to frame their own Natures, and Difpofitions: where they have no inconvenient or pernicious Principle to lay to Nature's Charge; no properly innate Notions, or implanted Instincts; no truly natural Appetite or Affection, to fway or byafs them; except that univerfal Senfe, and strong Defire of Happiness, which was absolutely neceffary to their Preservation. By these means we have at first only fuch

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fhould term innate, or ftrictly natural; fince every thing befides, that is comprehended under the name of Natural Appetite &c. is properly fo far from being fuch, that it is evidently pofterior in the Order of Nature, and entirely grounded on the Ideas which themselves arife from hence, and whofe innatenefs in all fenfes of that word is now generally given up-fuppofing then this one foundation laid by Nature, a difference herein will be enough to constitute the Being more or lefs fenfible, or rational in general; and tend to make it more or lefs paffionate or mild, eager or indolent &c. in whatsoever it applies itfelf to; but can this ever actually determine it to any one peculiar fett of Objects, or have any tendency towards giving what we mean by a particular Genius, Tafte, or Temper? That, and the whole Conflitution. of the Human Mind, or its predominant Qualities, feem to arife afterwards from the particular Affociations which we form ourfelves, or learn of others, as thefe grow gradually, and even mechanically from the Circumftances we are in, or from thofe Objects that more immediately furround and strike us; provided that a fuitable Attention and regard be paid to each as it prefents itself.

For that amidst all this Mechanic Apparatus we have fuch a diftinct Faculty of attending, and determining the fubordinate Powers in confequence thereof, as is ftated at large by A. Bp. King, I muft beg leave to fuppofe, till all these various Appearances, which feem fo much to require it (of which in the following note e.) are folv'd on other Principles; and then indeed this, which, it must be own'd, contains fomething inexplicable, will be of courfe excluded. I may add

here,

Thoughts and Inclinations inftilled into our Minds as are agreeable to, and for the most part do in fact arife from our particular Place and Circumstances in the World; and afterwards find room enough to refine, improve and enlarge our Faculties; to qualify ourselves for, as well as by a right Application of them, to merit fome fuperior Station, whenever that shall become void. How regular and beautiful a Subordination must this foon here, that neither are thofe Affociations themfelves, from whence fome very ingenious Perfons would deduce a total Mechanifm, altogether neceffary; nor we fo far paffive under them, as to be left without a power of curbing and correcting, breaking and eradicating; as well as of contracting them at first, and afterwards confirming them: to affert this would be advancing a new Doctrine of Habits contrary to the general Senfe and Language of Mankind.

Well then, allowing fuch a degree of Liberty, or active Power to be joined with the other paffive Ingredients in our Compofition, as fuch, it muft in fome measure act independently on each of them, and be capable of forming new Affociations from its own proper Acts, which will extend to all the reft and influence them; and yet as it will alfo have fome fuch fort of connection with them all, as to be itself in fome refpect or other influenc'd by them reciprocally, or (which comes to the fame thing) the Mind will be fo far affected in, and through them as to influence it, which we all daily feel: [elfe how come thefe parts of our Conftitution to be conftantly applied to with fuccefs for the determination of it? Why is Pain prefent or in profpect used to move a Man, or Arguments and Motives urg'd, if they are really Matters of indifference to his Choice, and have no manner of effect upon it?] As this grows and gathers ftrength, like all our other Faculties; and is equally capable of being impaired, and rectified again: (King, Note X. p. 406, 407. 3d Ed.)-As it is limited and fubject to its laws, not perhaps wholly different, though of a kind diftinct, from thofe of the other Appetites: (however fuch as make it no lefs governable, ibid. c. 5. § 5. fub. 4. p. 420, &c. with notes 70, p. 417. and 71, p. 422, 423.) and cannot go against thefe Appetites without manifeft pain and mifery to the perfon: ib. Not. N. p. 336, &c. As it may be in

clined,

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