inexcusable. Thus, a subject may be treated in a manner, which all along supposes the reader acquainted with what has been said upon it, both by ancient and modern writers; and with what is the present state of opinion in the world concerning such subject. This will create a difficulty of a very peculiar kind, and even throw an obscurity over the whole, before those who are not thus informed; but those who are, will be disposed to excuse such a manner, and other things of the like kind, as a saving of their patience.

However, upon the whole, as the title of Sermons gives some right to expect what is plain and of easy comprehension, and as the best auditories are mixed, I shall not set about to justify the propriety of preaching, or under that title publishing, discourses so abstruse as some of these are. Neither is it worth while to trouble the reader with the account of my doing either. He must not, however, impute to me, as a repetition of the impropriety, this second edition,* but to the demand for it.

Whether he will think he has any amends made him, by the following illustrations of what seemed most to require them, I myself am by no means a proper judge.

There are two ways in which the subject of morals may be treated. One begins from inquiring into the abstract relations of things; the other, from a matter of fact, namely, what the particular nature of man is, its several parts, their economy or constitution; from whence it proceeds to determine what course of life it is, which is correspondent to this whole nature. In the former method the conclusion is expressed thus, that vice is contrary to the nature and reasons of things; in the latter, that it is a violation or breaking in upon our own nature. Thus they both lead us to the same thing, our obligations to the practice of virtue; and thus they exceedingly strengthen and enforce each other. The first seems the

*The Preface stands exactly as it did before the second edition of the Sermons.

most direct formal proof, and in some respects the least liable to cavil and dispute: the latter is in a peculiar manner adapted to satisfy a fair mind, and is more easily applicable to the several particular relations and circumstances in life.

The following discourses proceed chiefly in this latter method. The three first wholly. They were intended to explain what is meant by the nature of man, when it is said that virtue consists in following, and vice in deviating from it; and, by explaining, to show that the assertion is true. That the ancient moralists had some inward feeling or other, which they chose to express in this manner, that man is born to virtue, that it consists in following nature, and that vice is more contrary to this nature than tortures or death, their works in dur hands are instances. Now, a person who found no mystery in this way of speaking of the ancients: who, without being very explicit with himself, kept to his natural feeling, went along with them, and found within himself a full conviction that what they laid down was just and true; such a one would probably wonder to see a point, in which he never perceived any difficulty, so labored as this is, in the second and third sermons: insomuch, perhaps, as to be at a loss for the occasion, scope, and drift of them. But it need not to be thought strange, that this manner of expression, though familiar with them, and, if not usually carried so far, yet not uncommon amongst ourselves, should want explaining; since there are several perceptions daily felt and spoke of, which yet it may not be very easy at first view to explicate, to distinguish from all others, and ascertain exactly what the idea or perception is. The many treatises upon the passions are a proof of this; since so many would never have undertaken to unfold their several complications, and trace and resolve them into their principles, if they had thought, what they were endeavoring to show was obvious to every one who felt and talked of those passions. Thus, though there seems no ground to doubt, but that

the generality of mankind have the inward perception expressed so commonly in that manner by the ancient moralists, more than to doubt whether they have those passions, yet it appeared of use to unfold that inward conviction, and lay it open in a more explicit manner than I had seen done; especially when there were not wanting persons, who manifestly mistook the whole thing, and so had great reason to express themselves dissat'isfied with it. A late author, of great and deserved reputation, says, that to place virtue in following nature, is, at best, a loose way of talk. And he has reason to say this, if what I think he intends to express, though with great decency, be true, that scarce any other sense can be put upon those words, but acting as any of the several parts, without distinction, of a man's nature, happened most to incline him.*

Whoever thinks it worth while to consider this matter thoroughly, should begin with stating to himself exactly the idea of a system, economy, or constitution, of any particular nature, or particular any thing: and he will, I suppose, find, that it is a one or a whole, made up of several parts; but yet that the several parts, even considered as a whole, do not complete the idea, unless, in the notion of a whole, you include the relations and respects which those parts have to each other. Every work both of nature and of art is a system and as every particular thing, both natural and artificial, is for some use or purpose out of and beyond itself, one may add, to what has been already brought into the idea of a system, its conduciveness to this one or more ends. Let us instance in a watch: Suppose the several parts of it taken to pieces, and placed apart from each other: let a man have ever so exact a notion of these several parts, unless he considers the respects and relations which they have to each other, he will not have any thing like the idea of a watch. Suppose these several parts brought

Religion of Nature Delineated. Ed. 1724. Pages 22, 23,

together and any how united neither will he yet, be the union ever so close, have an idea which will bear any resemblance to that of a watch. But let him view those several parts put together, or consider them as to be put together, in the manner of a watch; let him form a notion of the relations which those several parts have to each other-all conducive, in their respective ways, to this purpose, showing the hour of the day; and then he has the idea of a watch. Thus it is with regard to the inward frame of man. Appetites, passions, affections, and the principle of reflection, considered merely as the several parts of our inward nature, do not at all give us an idea of the system or constitution of this nature: because the constitution is formed by somewhat not yet taken into consideration, namely, by the relations which these several parts have to each other; the chief of which is the authority of reflection or conscience. It is from considering the relations which the several appetites and passions in the inward frame have to each other, and, above all, the supremacy of reflection or conscience, that we get the idea of the system or constitution of human naAnd from the idea itself it will as fully appear, that this our nature, i. e. constitution, is adapted to virtue, as from the idea of a watch it appears, that its nature, i. e. constitution or system, is adapted to measure time. What in fact or event commonly happens, is nothing to this question. Every work of art is apt to be out of order: but this is so far from being according to its system, that let the disorder increase, and it will totally destroy it. This is merely by way of explanation, what an economy, system, or constitution is. And thus far the cases are perfectly parallel. If we go further, there is indeed a difference, nothing to the present purpose, but too important a one ever to be omitted. A machine is

ture.

inanimate and passive: but we are agents. Our constitution is put in our power: we are charged with it: and therefore are accountable for any disorder or violation of it.

Thus nothing can possibly be more contrary to nature than vice; meaning by nature not only the several parts of our internal frame, but also the constitution of it. Poverty and disgrace, tortures and death, are not so contrary to it. Misery and injustice are indeed equally contrary to some different parts of our nature taken singly but injustice is moreover contrary to the whole constitution of the nature.

If it be asked, whether this constitution be really what those philosophers meant, and whether they would have explained themselves in this manner: the answer is the same as if it should be asked, whether a person, who had often used the word resentment, and felt the thing, would have explained this passion exactly in the same manner in which it is done in one of these discourses. As I have no doubt but that this is a true account of that passion, which he referred to and intended to express by the word resentment; so I have no doubt, but that this is the true account of the ground of that conviction which they referred to, when they said, vice was contrary to nature. And though it should be thought that they meant no more than that vice was contrary to the higher and better part of our nature; even this implies such a constitution as I have endeavored to explain. For the very terms, higher and better, imply a relation or respect of parts to each other; and these relative parts, being in one and the same nature, form a constitution, and are the very idea of it. They had a perception that injustice was contrary to their nature, and that pain was so also. They observed these two perceptions totally different, not in degree, but in kind and the reflecting upon each 'of them, as they thus stood in their nature, wrought a full intuitive conviction, that more was due, and of right belonging to one of these inward perceptions, than to the other; that it demanded in all cases to govern such a creature as man. So that, upon the whole, this is a fair and true account of what was the ground of their conviction; of what they intended to refer to when they said, virtue consisted in following nature: a manner of speak