5. A prefent Good may reasonably be parted with, upon a probable expectation of a future Good which is more excellent. Which is the Cafe of Merchants, who have large Estates in their own poffeffion, which they may fafely keep by them; and yet chufe to venture them upon a thousand Hazards, out of an apprehenfion that there is a greater Probability of their gaining, than of their lofing by fuch Adventures.

And this would be much more reasonable, if befides the probability of gaining by these Adventures, there were the like probability of their being utterly undone and ruined, if they should neglect or refufe to venture.

The greater the Advantage is, the more reasonable muft it be to adventure for it. If it be reasonable for a Man to run the venture of twenty Pounds for the gain of a Hundred Pounds, much more for a Thousand.

The Reason why Men are moved to believe a probability of gain by adventuring their Stocks into fuch foreign Countries as they have never seen, and of which they have made no Trial, is from the Testimony of other credible Perfons, who profess to have known thofe Places, and the Advantages of Traffick thither by their own Experience. And this is generally accounted a fufficient Argument to perfuade others unto the like Trials.

The

The Reason which moved Men to adventure for the first Discovery of unknown Countrics, is, because they had fair probabilities to perfuade them, that there were fuch Places, which would probably afford very gainful Traffick.

And upon the fame Ground, if any confiderable number of Men. fuch whom we esteem the most wife and the most honeft, fhould affure us, that they did firmly believe (though they did not know it by experience) that there was fuch an undifcovered Country, to which if Men would make any Ventures, their Gains would be a thoufand Times more than could be expected by any other way of Traffick; and that upon this perfuafion, they themselves did refolve to venture their Eftates, and fhould withal offer fuch Arguments for the reasonableness of what they af fert, as to any Men, whofe Judgments were unprejudiced, would render it much more probable than the Contrary: In this Cafe, he that would act rationally, according to fuch Rules and Principles as all Mankind do observe in the government of their Actions, must be perfuaded to do the like, unless he would be counted foolish, and one that did affect Singularity.

6. A prefent Evil is to be endured for the avoiding of a probable future Evil, which is far greater. Which is the Reafon of Men's

under

1

undergoing the mischiefs and hardships of War, the charges and vexations of Law Suits, the trouble of Fafting and Phyfick. A Man will endure the Pain of Hunger and Thirst, and refuse such Meats and Drinks as are most grateful to his Appetite, if he be perfuaded that they will endanger his Health, especially if he believe that they are poisoned. He will chufe to take naufeous offenfive Phyfick, upon a probable expectation that he may thereby prevent or cure a dangerous Sickness.

The greater the Evil is, the more reafon 7. is there to venture the lofs of a lefs Good, or the fuffering of a lefs Evil, for the efcaping of it.

A Scheme of Moral Principles.

There are several kinds of Creatures in the PoftulaWorld, and several degrees of dignity a- tum. mongst them, fome being more excellent than others, Animate more than Inanimate, Senfitives more than Vegetatives, and Men more than Brutes. It is a greater preheminence to have life, than to be without it; to have life and fenfe, than to have life only; to have life, fenfe, and reafon, than to have only life and fenfe.

That which doth conftitute any Thing in Defin. its being, and diftinguish it from all other Things, is called the Form or Effence of fuch a Thing.

That

Defin. z.

That State or Condition by which the nature of any Thing is advanced to the utmost Perfection of which it is capable according to its rank and kind, is called the chief end or happiness of fuch a Thing.

The Nature of Plants doth consist in having a Vegetative Soul, by which they receive nourishment and growth, and are enabled to multiply their kind.

The utmost Perfection which this kind of Being is capable of, is to grow up to a state of Maturity, to continue unto its natural Period, and to propagate its kind.

The Nature of Brutes (befides what is common to them with Plants) doth confift in having fuch Faculties, whereby they are capable of apprehending external Objects, and of receiving Pain or Pleasure from them.

The Perfection proper to thefe doth confift in fenfitive Pleasures, or the enjoying of fuch Things as are grateful to their Appetites and Senfes.

The Nature of Man (befides what is common to him with Plants and Brutes) doth confift in that faculty of Reason, whereby he is made capable of Religion, of apprehending a Deity, and of expecting a future State of Rewards and Punishments. Which are Capacities common to all Mankind, notwithstanding the utmost endeavours that can be used for the fuppreffing of them; and which no other Creature in this visible World, except Man, doth partake of, The

The happiness of Man doth confist in the perfecting of this Faculty; that is, in fuch a ftate or condition as is most agreeable to Reafon, and as may entitle him to the Divine Favour, and afford him the beft affurance of a bleffed Estate after this Life.

That which every Man doth and must propofe unto himself, is the being in as good a Condition as he is capable of, or as is reafonable for him to expect. And the defire of this is not properly a Duty or a Moral Virtue, about which Men have a liberty of Acting, but 'tis a Natural Principle, like the descent of heavy Bodies, it flows neceffarily from the very Frame of our Natures; Men muft do fo, nor can they do otherwise.

The Cuftomary Actions of Men, confider- Defin. 3. ed as Voluntary, and as capable of Reward or Punishment, are ftiled Moral.

As that which hath a fitness to promote the Defin. 4. Welfare of Man confidered as a fenfitive Being, is ftiled Natural Good; fo that which hath a fitness to promote the Welfare of Man as a RationalVoluntary and free Agent,is ftiled Moral Good. And the contrary to it Moral Evil. That which is morally good is to be defired Axiom 1. and profecuted, that which is Evil is to be avoided.

The greater Congruity or Incongruity there Axiom 2. is in any thing to the reafon of Mankind, an the greater tendency it hath, to promote or hinder the perfection of Man's nature, so C

much