and Sorrow, are included in it; and can there be Fear, and Sorrow without Pain?

THOUGH I know it is difputed; I venture to affirm, That our Compaffion for Others, is accompanied with a Concern for ourselves. And I am perfuaded of this, from confidering the Perfons who are moft, and who are leaft inclined to Compassion.

THE leaft Inclined, are the moft Confirmed in, or the most Loft to Happiness. The First are not Compaffionate, because moft fecure; the Second, because they have felt the worst. Little felf-concern being moved by the miferable Object in thefe Men, little Compaffion is moved by it, too.

THE moft Inclined to it, are the Timid, and thofe who have Wives, Children, and Relations. The First, because they are most liable to fear for themfelves; the Second, because they afford Misfortune the largest Mark.

AND all are more compaffionate toward their Equals in Age, Fortune, Birth, Qualifications, or Manners, than others; because the Misfortunes of fuch are a more direct Alarm of Fear for themselves.

SECONDLY, Indignation. This is a juft and noble Paffion, and none but the Noble-Minded feel it. It is a generous Zeal for Right, an Heroick, and laudable Anger at the Profperity of Undefervers. An Anger therefore Foreign to the Unworthy, Bafe, and Profligate, who can conceive no Refentment that Men, like themselves, profper. This elevated Paffion has sometimes a feverer Pang than is confiftent with Life. Cato died of it. He thought no Man worthy to triumph over Liberty, and Rome. And that violent Deportment fhown at his Death, which has, hitherto, been wrongfully imputed to a

Ferocity

Ferocity of Temper, was, I think, owing to This accidental Paffion, which was the Caufe of his Death; This Fever, this noble Inflammation of Mind, this Indignation for Cæfar's unjuft Succefs. My Conjecture clears his Character in that Refpect, and makes it more confiftent with that Humanity, which he, in a peculiar Manner, manifefted on many occafions in his laudable Life, which was worthy our Emulation, though his Death was deteftable at the best.

THIRDLY, Emulation is an Exalted, and Glorious Paffion, Parent of moft Excellencies in Human Life. It is enamour'd of all Virtue, and Accomplishment; its generous Food is Praife; its fublime Profeffion, Tranfcendency; and the Life it pants after, Immortality. It kindles at all that is Illuftrious; and as it were, lights its Torch at the Sun. Envy feeks Others Evil, Emulation its own Good; Envy repines at Excellence without Imitation; Emulation imitates, and rejoices in it. We Envy often what we cannot arrive at, we Emulate, nothing but what we can, or think at least we can attain. Hence the Young and Magnanimous are most inflam'd with Emulation, and Emulation rather of Glory, and Virtue, than of the Goods of the Body, or Fortune, till the World effaces Nature's fift good Impreffions. "Hæc imitamini, fays Tully, per "Deos immortales, bac Ampla funt, bac Divina, "bec Immortalia, hæc Fama celebrantur, monumen"tis Annalium mandantur, Pofteritati propagantur.

BUT tho' Emulation is the Purfuit of the most Amiable Things, and that by Perfons most amiable too, it cannot Escape; It cannot escape in a bad World, where Men judge of others by themselves, being mistaken for Envy, and being Treated accordingly. For it has, fometimes, fuch a Degree of Refemblance, as to give the Weak Occafion of Error, and the Malicious of Excufe. Thus it falls Aliene Vul

Vulnere, not to mention its own natural Pain, which is at leaft as uneafy to the Soul, as extreme Thirst is to the Body. Hope and Fear play the Heart of Emulation with Violence; It has its Throbs, its Paleness, and Tremblings, when carry'd to an Height.

-Exultantiaque baurit

Corda Pavor pulfans, Laudumque arrecta Cupido,

FOURTHLY, Hope, and Joy. Hope feels the Stings of Impatience, which is often fo vehemently Eager, that falling from it into the Defpair of its Object, is fometimes a fenfible Ease to the Mind. Joy if moderate, fcarce breaks thro' the General Difquiet of Life; If Immoderate, it is a Fever, a Tumult, a Gay Delirium, a Transport; which fignifies a Man's being befide, or beyond himself, and he that is not in poffeffion of himfelf, can but ill be faid to be in poffeffion of any thing elfe: Joy in this Cafe, goes beyond its bounds, into an Enemy's country, and becomes a Pain; as its Tears abundantly testify. Nor has its Tears only, but it is fometimes Mortal.

HENCE fome, nay moft Philofophers, have plac'd our Chief Good in Serenity, or Indolence, but this is a Mistake. Indolence, or Reft is inconsistent with our Nature, and not to be found in Heaven itself, but in a Comparative Senfe. On the contrary, our Heaven will confift in a Pleafing Motion, a Delightful Exertion, a Tranfporting Progrefs to all Eternity. Annibilation is the only Reft for Man. What therefore we are to aim at, I fhall fhew in my Second Difcourfe.

TO conclude on the Paffions. We confist of Soul, and Body; the Paffions are the Wants of the Soul, as the Appetites may be call'd the Paffions of the Body. So that we are made up of Wants, that is of

Pains.

Pains. Who is almost ever free from one Paffion, or another? And as Paffions are the Pains (from which they take their very Name) fo are they the Destroyers too, of our Nature. They pain the whole Soul, they confound the Memory, make wild the Imagination, and hurt the Understanding, like Ebriety, which they resemble in their natural, and moral ill Confequences. And because they injure the Body alfo, therefore has the Phyfician, as well as Moralift, to do with them; and interdicts them to all those who defire Length of Days. Nay, they are more terrible than that Death which they haften; for many have fled to That from the Torment of them. It seems Strangeft, at first Sight, that Fear, of all the Paffions, fhould put on this Appearance of Courage; but it is fo far from it, in reality, that no Other Paffion ever arriv'd at Suicide, but thro' the Suggestion of This Trembler, Fear. Men die because they Fear Life under its prefent Ills; Whereas True Valour meets thofe Ills, whatever they are, with the fame Refolution, with which They meet Death. Their Cowardice fhews a pale, feeble Valour, as Darkness fhews the Moon; but that Valour is nothing compar'd to the true, as the Moon is nothing by Day.

IF this Account of the Paffions be juft, let us turn them against themselves; Let us be angry with Anger, afhamed of Shame, afraid of Fear, pity Envy, and moderate our Fondnefs for Love. For fome are so idle, ridiculous, shameless, as to court the Paffion itself; and at a time too, when they have the leaft Probability of Succefs. Love, according to the different Objects it embraces, like a Woman espoused, changes its Name, and becomes Voluptuousness, Ambition, Avarice, or Vanity. Thofe four predominant Impulfes that divide Mankind between them; That beat on us, like the Four Winds of Heaven, and keep the restlefs World in a perpetual Storm.

ON

ON this common Subject I fhall endeavour to throw fome new Light, by fhewing that they all act directly counter to their own Purposes, and are the Reverse of That which they pretend to.

FIRST, The Voluptuous: Can this Man be unhappy, whofe fole Aim is Pleafure? whofe Study is the Art, whose Life is the Chase, of Delight? He may, he is, nay, he must be so; because his Imagination promises much more than Senfe is able to pay. Hence, he is always difappointed; but, through Ignorance or Negligence of the Cause of it, though always difappointed, he is always expecting; and repeated Experience ferves only to upbraid, not correct his Conduct. And it must be fo; for as every new Scene of Voluptuoufnefs is a new Light to his Understanding, to fhew the Infufficiency of thofe Scenes to his Happiness; fo is it, alfo, a new Blow to his Understanding, and the Rectitude of his Will, and weakens his Power of refifting Them. Hence is he reduced to the wretched State of eternally pursuing, and eternally condemning the fame Things; than which, nothing more fevere could be impofed by the greateft Tyrant, and greatest Foe. 'Tis not in vigorous Health, boundless Fortune, unrestrained Liberty, or that Liberty improv'd by Skill, and Experience into an Art of Debauchery, to give him Satisfaction, nay, not to give him Inquietude, though Virtue, though Reafon did not interpofe: The Body only would find out the Vanity, the Tædium, the bad Effect of Voluptuoufness, and bare Instinct would reproach him with it. His paft gives Regret, his prefent diffatisfies, and his future deceives: His Imagination imposes on his Senfes; his Senfes weaken, and vex his Understanding; and his Understanding cenfures them both: They perfift, That grows peevish, and impotent. Thus the divided Man, like a divided Family, is the Seat of Mifery, and Object of Contempt. WITH