PHILOSOPHY, MORAL. 
atid more exquisite than the sensible plea- 
suies. 
S3. The same conclusion also follows 
from the fact, that inordinate indulgence in 
sensual gratifications destroys the mental fa- 
culties, exposes to external inconveniences 
and pains, is totally inconsistent with the du- 
ties and pleasures of benevolence and piety, 
ond is all along attended with the secret re- 
proaches of the moral sense, and the horrors 
of a guilty mind. Such is the constitution 
of our mental frame, that the formation of 
mental feelings and affections cannot be al- 
together prevented ; but that an inordinate 
pursuit of sensible pleasures converts the 
mental affections into a source of pain, and 
impairs and cuts off the intellectual plea- 
eures. 
24. The same thing may be concluded 
from the fact, that the sensible pleasures 
are formed first, and the mental pleasures 
from theni by the associative power. Now 
it is a general principle in the order of na- 
ture, that the prior state or means is less 
perfect and important than the posterior- 
state or the means. Hence the sensible 
pleasures cannot be of equal value and dig- 
nity with the mental, to the generation of 
which they are made subservient. — This in- 
ference may be drawn from the analogy of 
nattire, without reference to the infinite 
benevolence of the Supreme Being, which, 
however, makes it more satisfactory. 
25. Further, the mental pleasures are 
more consistent with the gentle, gradual 
decay of the body, than the sensible plea- 
sures, because, as they are formed from the 
combination and coalescence of many sen- 
sible pleasures, they more affect the sensi- 
ble system at large ; while the sensible plea- 
sures principally affect the particular parts 
of the system to which they belong, and 
therefore when indulged to excess they in- 
jure or destroy their respective organs be- 
fore tlie whole body comes to a period. 
26. Lastly, the duration of mere sensible 
pleasure is necessarily very short, and can- 
not, even when free from guilt, afford any 
pleasing recollections ; whereas one of the 
principal tendencies of our nature is, and 
must be, the pleasures of reflection and con- 
sciousness. In like manner, the, evident 
use and restriction of one of the chief sen- 
sible pleasures to preserve life and health, 
with all the consequent mental faculties and 
executive bodily powers; of the other to 
continue the species, and to generate and 
enlarge benevolence, makes the subordinate 
nature of both manifest in an obvious way. 
VOL. V. 
REGULATION OF THE PURSUIT OF SEN” 
SIBLE PLEASURES. 
27. The foregoing remarks prove, that 
the pleasures of sensation ought not to be 
made the primary pursuit of life, but require 
to be regulated and restrained by some 
foreign regulating power. That they should 
be submitted to the precepts of benevo- 
lence, piety, and the moral sense, may be 
proved by shewing, that by this means they 
W'ill contribute both to their own improve- 
ment, and to that of other parts of our na- 
tures — Now benevolence requires, that the 
pleasures of sense shotdd be made entirely' 
subservient to health of body and of mind, 
so that each person may best fill his place 
in life ; best perform the several relative 
duties of it; and, as far as in him lies, pro- 
long his days to their utmost period free 
from great diseases and infirmities. All 
gratifications, therefore, which tend to pro- 
duce diseases of body, or irregularities of 
mind, are forbidden by benevolence, and 
the most wholesome diet as to quantity and 
quality enjoined by it. It also most strictly 
forbids all gratifications by which the health 
or virtue of other individuals is injured, or by 
which encouragement is given to others to 
depart from the rules of chastity and tern- 
perance.- — The precepts of piety are to the 
same purpose, whether they are deduced 
from our relation to God, as our common fa- 
ther and benefactor, who wills that all his 
children should use his blessings so as to 
promote the common good; or fi-om the 
natural manifestations of his will in the im- 
mediate pleasures and advantages arising 
from moderate refreshment, and the mani- 
fest inconveniences and injuries caused by 
excess in quantity or quality; or from his 
revealed will, by which temperance in all 
sensible pleasures is commanded, and intem- 
perance severely threatened.— In like man- 
ner the moral sense directs implicitly to the 
same moderation, whether it be derived ex- 
plicitly from the foregoing rules of benevo- 
lence and piety, or from ideas of decency, 
rational selt-interest, the practice of wise 
and good men, the disgusting nature of the 
diseases consequent on intemperance, the 
odiousness and mischief of violent passions 
&c. It is evident, therefore, that all these’ 
guides of life lead to the same end, viz. great 
moderation in sensible enjoyments, though 
they differ somewhat in their motives, and 
in the commodiousness of tlieir application 
asarulerin the particular occurrences of 
life. 
28. By this steady adherence to model 
