those other Contributions of Senfible Goods, that hereafter follow. And as for Beauty, the Happiness thereof as it is but fading and empty, fo the Felicity that it gives, is not to the party that hath it, but to others, unto whom perchance it may be a delightful and amiable Spectacle, but not to him that hath it.

3. There are a fecondary fort of Bodily Goods, namely, Pleasures of the fenfes, as delightful Meats, Drinks, Sights, Mufick, pleasant Odors, and other Gratifications of the Senfitive Appetite; or Luft, as the Luft of the Flesh, the Luft of Revenge, the Luft of Defire, &c. These cannot make up a competent Happiness to the Humane Nature. 1. They are but Senfible Goods, common to the Beasts as well as Men, 2. Though they may be competent to make up the Happiness of the Senfible Nature, yet they are not fuch to Reafonat le Nature; because they are ftill accompanied with a prefent concurring Senfe of Mortality, which imbitters their very Enjoyments, and renders them. infipid, if not bitter. 3. The wifer the Man is, the lefs he values them, and confequently are at beft a Happiness to Fools, and fuch as are degenerate from the Nobleness of the Humane Nature into the degree of Beafts, by fetting an Over-value upon them. Again, 4. They are tranfient, and the Happiness of them is only before thefe Enjoyments; when they are enjoyed to Satiety, they lofe their

fe and Value. 5. Thefe placentae fenfus, efpecially of the Senfual Appetite, are not for their own fakes, but in order to fomething elfe, viz. To invite and excite the Appetite in order to the Prefervation of the individual, or the fpecies; and therefore cannot be in themselves in Relation to a Reasonable Nature any Happiness, fince they terminate in fomething else.

4. Thofe Bona Fortuna, as Wealth, Honour, Power, cannot at all pretend to make up a Happiness for the Reafonable Nature; for though in truth we do not find fo eminently, in the Animal Nature, any fuch thing as Wealth or Honour, but only fomewhat Analogical to it, as in Ants and Bees; yet thefe are of a far inferiour Nature to the Bona Corporis, whether Health or Pleafure;

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for they are in their true Ufe only in order to them, The primary Corporal Good is Health, and Converfation of the individual in his being; next to that, and indeed in order to it, are the Refreshments and Supports by Eating and Drinking. Wealth again is Subfervient, and in order to that, viz. to have a convenient Store and Provifion for the fupply of the Exigences of Nature, and preferving the individual; what is more than Neceffary for that, is Superfluous, Vain, and Unneceffary. Power again is only defirable to fecure thofe Provisions from Rapine and Invafion: fo that in truth these are fo far from making up a Happiness, that they are only Provisional, and in Order to thofe Goods of the Body, which are before fhewn, incompetent to that End; and without that refpect they are vain and impertinent things. But be fides this, there are certain Specifical Defects that accompany thefe Goods, that render them utterly uncapable of making up a Happiness to Mankind: 1. It is impoffible they can be as large as the Humane Nature; becaufe unless there were fome Poor, none could be Rich; unlefs fome were Under, there could be none in Power; if all were equal in Wealth and Power, there could be no fuch thing as Wealth or Power: and confequently the fuppofition of Happiness in thofe who are Rich or Powerful, would exclude the greatest part of Mankind from any fhare in that which muft make up their common Happiness. 2. In the fruition of all Wealth, Honour and Power, befides the common fate of Mortality, which imbitters their very Enjoyment, there is annexed a certain peculiar Infelicity that renders them uncapable of making up a Happiness: For, 1. They are the common mark of Covetoufnefs, Envy,Ambition, and Neceffity, which moft ordinarily render Rich and Powerful,and Great Men lefs fafe than others, and ordinarily they ftand tottering dangerously, and subject to fall. 2. There is always Care and Anxiety attending the poffeffors of Great Honour, Wealth, or Power, which imbitters the very enjoyment, and puts it out of the capacity of being a Happiness; for it is impoffible that great Cares and great Fears

Fears can confift with true Happiness. And thus far of Senfible Goods.

8. Besides these Senfible Goods, there feem to be two forts of Goods that mankind is peculiarly capable of, which are not common to the Beafts; viz. First, the Good of Efteem, Glory and Reputation, wherewith perchance the Beafts are not affected, though fome feem to have fomething analogal to it; but this cannot at all make up a Happiness to the Humane Nature: 1. Because it is not accommodate to all Ufes and Exigents; Laudatur & alget. 2. Because it refides not in the party, but in thofe who give it; a Man may have a great efteem with others, and a low efteem of himself. 3. It is of all others the most brittle and unstable poffeffion: those that perchance deservedly give it, may undefervedly re fume it a word or action miftaken by others, a falfe Report, Envy, Emulation, want of fuccefs in any one Action: the mif interpretation of the Superior or the Vulgar, may quite overturn the greateft, and perchance moft deserved Reputation, and render a Man more despised and contemptible than he was before eminent or efteemed he that bottoms his Happiness upon fuch an unftable blaft, inherits the wind,

9. But yet there (are) certain Bona Anima which are competible to Man, but not to Beafts, which are of two kinds, according to the two great Faculties in Man, his Understanding and Will; viz. Knowledge, and Moral Virtues; and although thefe are excellent Goods, yet (exclufively of true and found Religion) they cannot make up that Happiness, which we may reasonably judge to be proper and specifical to the Humane Nature; First, Therefore for Knowledge, there are these Incompetences in it, in reference to our Happiness; 1. Our Knowledge is very little and narrow in refpect of the Object of it; What we know, is the leaft part of what we know not; Though we daily converfe with things natural, even with the frame of our own bodies; we scarce know the nature or cause or motion of any one Nerve or Muscle. 2. Even in those things we think we know, our Know

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ledge is very Dark and Uncertain; and from these arifeth, 3. That our increase in Knowledge is our increase in Sorrow and Trouble: Trouble to attain that little Knowledge we have, and Sorrow in that we acquire no more. 4. The whole Scheme of Knowledge we attain, for the moft part ferves only the Meridian of our short, unstable uncertain life: And what kind of Happiness can that be, which while we are attaining, we cannot fecure to be of any long or certain continuance, and vanifheth, or proves utterly unuseful when we die? Of what use will then the knowledge of Municipal Laws, of Hiftory, of Natural Philofophy, of Politicks, of Mathematicks, be in the next World, although our Souls furvive us?

As to the 2. Namely Moral Virtues; it is true, Ariftotle, 1. Ethicor. cap. 7. tells us that Happiness, or Bleffedness is the Exercife or Operation of the Reasonable Soul, according to the best and most perfect Virtue, in vita perfecta, in a perfect Life: But he tells not what that vita perfecta is, not where to be found, and yet without it there is no Happiness.

But even this exercife of Virtue (though much more noble than the bare habit of Virtue, which is but in order to Action or Exercife) if confidered fingly and apart, and abstractively from the reward of it, is not enough to conftitute a Happiness fuitable to the Humane Nature. 1. The Actions of Virtue for the most part refpect the good and benefit of others more than of the party that exerciseth them, as Juftice, Righteoufnefs, Charity, Liberality,Fortitude; and principally (if not only) Religion, Temperance, Patience, and Contentation, are thofe Virtues that advantage the Party himfelf; the reft moft refpect the good of others. 2. We find it too often true, that moft good men have the leaft fhare of the Comforts and Conveniences of this Life, but are expofed (many times even upon the account of their very Virtues) to Poverty, Want, Reproach, Neglect, fo that their very Virtues are occafions oftentimes of fuch Calamities which muft needs abate the perfection of Life, which is a neceffary ingredient into Happiness. 3. But if their Life

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be not rendred grievous upon the account of their Virtues, yet they are not thereby priviledged from many Calamities, which render their lives unhappy, and oftentimes render them uncapable of the exercife of thofe Virtues, which must take up their Happiness: Poverty difables them from acts of Liberality; Neglect and Scorn by great Men and Governours renders them uncapable of acts of diftributive Juftice; Sickness and tormenting bodily Diseases many times attack them, and render their lives miferable, and many times difables even their very Intellectuals; and to these difafters they are at least equally liable with others; and if all these Calamities were abfent, yet there are two ftates of life, which they must neceffarily go through, if they live, that in a great measure render them neceffarily uncapable of these actions of Virtue, namely, the Paffions and Perturbations of Youth, and the decays and infirmities of Old Age. 4. The higheft Good attainable by the exercise of Virtue in the party himself, is Tranquility of mind; and indeed it is a noble and excellent portion; but as the cafe ftands with us in this Life, (without a farther profpect to a life to come,) even fuch a Tranquility of Mind is not perfectly attainable by us, and hath certain appendances to it, that abate that fincerenefs of Happiness that is requirable in it, to compleat the Happiness of the Humane Nature: And thefe are principally thefe two: 1. The neceffity that we are under (confidering the weakness of our Nature) by our daily Failings, Errors and Sins, to turn aside from the perfect Rule of Virtue; wherby we are under a kind of moral neceffity of violating or abating that Tranquility of mind; fo that it seems in it felf morally impoffible either fully to attain of, or conftantly and uniformly to hold that Tranquility of mind. 2. Still Mortality, Death, and the Grave terminate this Felicity, if it only respect this life; and the fear and pre-apprehenfion of fuch a termination fowres and allays even that Felicity, which Tranquility of mind otherwife offers: This fear and anticipation of death (as the Apoftle fays, Heb 2. ) detains men Captive all the days of their life, and in a great meafure