Balance of But, as there are no independent Affections in the Fabric of the Mind, no Paffion that stands by itself, without fome Relation to the rest, we cannot pronounce of any one confidered APART, that it is either too strong, or too weak. Its Strength and just Proportion must be measured, not only by its Subferviency to its own immediate End, but by the Refpect it bears to the whole System of Affection. Therefore, we fay a Paffion is too ftrong, not only when it defeats its own End, but when it impairs the Force of other Paffions, which are equally neceffary to form a Temper of Mind, fuited to a certain Oeconomy, or State; and too weak, not merely on account of its Infufficiency to answer its End, but because it cannot sustain its Part or Office, in the Balance of the whole System. Thus the Love of Life may be too strong, when it takes from the Regard due to one's Country, and will not allow one bravely to encounter Dangers, or even Death on its Account. Again, the Love of Fame may be too weak, when it throws down the Fences which render Virtue more fecure, or weakens the Incentives which make it more active and public-fpirited... B 3 If Limits of private Affections. If it be asked, "How far may the Affections towards "private Good or Happiness "be indulged?" One Limit was before fixed for the particular Indulgences of each, viz. their Subordination to the common Aggregate of Good to the private System. In these therefore, a due Regard is always fuppofed to be had to Health, Reputation, Fortune, the Freedom of Action, the unimpair'd Exercife of Reason, the calm Enjoyment of one's felf, which are all private Goods. Another Limit now refults from the Balance of Affection just named, viz. "The Security and Happiness of others," or to exprefs it more generally," a private "Affection may be fafely indulged, when, "by that Indulgence, we do not violate "the Obligations which refult from our higher Relations, or public Connec"tions." A juft Respect therefore being had to these Boundaries, which Nature has fixed in the Breast of every Man, what should limit our Pursuits of private Happiness? Is Nature fullen and penurious? Or does the God of Nature envy the Happiness of his Offspring? 66 Collifion of Whether there is ever a real the the public and private Syftem of Affections, or the Ends which each Clafs has in view, will be afterwards confidered; but where there is no Collifion, there is little or no danger of carrying either, but especially the public, Affections to Excefs, provided both Kinds are kept fubordinate to a difcreet and cool Self-love, and to a calm and univerfal Benevolence,which Principles stand as Guards at the Head of each System. This then is the Conduct of the Paffions, confidered as particular and feparate Forces, carrying us out to their refpective Ends; and this is their Balance or Oeconomy, confidered as compound Powers, or Powers mutually related, acting in conjunction towards a common End, and confequently as forming a Syftem or Whole. Refult. Subordi Now, whatever adjusts or maintains this Balance, what- nation of ever in the human Constitu Powers. tion is formed for directing the Paffions, fo as to keep them from defeating their own End, or interfering with each other, must be a Principle of a fuperior Nature to them, and ought to direct their Measures, and govern their Proportions. But it B 4 was was found that REASON or Reflection is fuch a Principle, which points out the Tendency of our Paffions, weighs their Influence upon private and public Happinefs, and fhews the best Means of attaining either. It having been likewise found, that there is another directing or controuling Principle, which we call CONSCIENCE, or the MORAL SENSE, which, by a native kind of Authority, judges of Affections and Actions, pronouncing fome juft and good, and others unjust and ill; it follows that the Paffions, which are mere Impulfes, or blind Forces, are Principles inferior and fubordinate to this judging Faculty. THEREFORE, if we would follow the Order of Nature, i. e. obferve the mutual Respects and the Subordination which the different Parts of the human Conftitution bear to one another, the Pasfions ought to be fubjected to the Direction and Authority of the leading or controuling Principles. In what it confifts. We conclude therefore from this Induction, that "The Conftitution or just Oeconomy of "buman Nature, confifts in a regular Sub"ordination of the Paffions and Affections Oeconomy of to the AUTHORITY of CONSCIENCE, "and the DIRECTION. of REASON." That Subordination is regular, when the Proportion formerly mentioned is maintained; that is to fay, "When the "DEFENSIVE Paffions are kept propor"tioned to our DANGERS; when the 66 per. PRIVATE Paffions are proportioned to "our WANTS; and, when, the PUBLIC "Affections are adapted to our PUBLIC. "CONNECTIONS, and proportioned to the "Wants and Dangers of others." This laft Branch is expreffed fomewhat differently from the two former, in order to, include that most important Relation in which we ftand, and thofe indifpenfible. Laws of Duty which we owe to the great Author of our Nature, who, being fupremely perfect and happy, has no Wants to fupply, and is obnoxious to no Possibility of Change. Human Vir But the natural State, or the found and vigorous Conftitution of any Creature, or the just fection. Oeconomy of its Powers, we call its Health and Perfection; and the acting agreeably to thefe, its VIRTUE OF GOODNESS. THEREFORE, "the HEALTH and PERFECTION B. 5. |