might, prescribe, when particular occasions occur, the sentiment of
what Men find pleasing or displeasing to them, however contrary to
those dictates of right Reason, is very apt to determine their choice.
God yet who is the Author of Order, and not of Confusion, has fram'd
all things with Consistency, and Harmony; and however, in Fact, it too
often happens that we are misled by that strong desire of happiness
implanted in us, yet does this no way necessarily interfere with our
acting in an intire conformity to the prescriptions of the Law of
Reason; but the contrary: For from hence it is that this Law has its
Sanction, _viz._ That, duly considering it, we shall evidently find
our happiness, and misery, are annex'd to the observance, or neglect,
of that unalterable Rule of Rectitude, discoverable to us by the
Nature of Things; so that this Rule of Rectitude, or Eternal Will of
God, has also the force of a Law given to it by that inseparable
accord that there is betwixt our happiness or misery, with our
obedience, or disobedience, hereunto. Thus our duty and happiness, can
never be divided, but when we prefer a less happiness to a greater;
and therein act not conformably to the dictates of our natural desire
of happiness, or pleasure; which two Terms differ only in this, that
we apply the Term _Pleasure_ to any agreeable Sentiment, or Sensation,
how small, or short soever in its duration; but that of _Happiness_,
only to such degrees of pleasure, as do, in some considerable degree,
out-ballance our Evils.

That we are many ways capable of receiving pleasure, we experimentally
find; every sense furnishes something to delight, and please us, in
its Application to Objects suited to a grateful exercise thereof. And
the operations of our own Minds upon the Ideas presented to them by
our Senses, afford us also other pleasures, oftentimes preferable by
us to those that we receive immediately from Sense. But be our