gives you the idea. This body may be impaired by sickness, a tree
may decay, a machine be out of order, and yet the system and
constitution of them not totally dissolved. There is plainly
somewhat which answers to all this in the moral constitution of man.
Whoever will consider his own nature will see that the several
appetites, passions, and particular affections have different
respects amongst themselves. They are restraints upon, and are in a
proportion to, each other. This proportion is just and perfect,
when all those under principles are perfectly coincident with
conscience, so far as their nature permits, and in all cases under
its absolute and entire direction. The least excess or defect, the
least alteration of the due proportions amongst themselves, or of
their coincidence with conscience, though not proceeding into
action, is some degree of disorder in the moral constitution. But
perfection, though plainly intelligible and unsupportable, was never
attained by any man. If the higher principle of reflection
maintains its place, and as much as it can corrects that disorder,
and hinders it from breaking out into action, this is all that can
be expected in such a creature as man. And though the appetites and
passions have not their exact due proportion to each other, though
they often strive for mastery with judgment or reflection, yet,
since the superiority of this principle to all others is the chief
respect which forms the constitution, so far as this superiority is
maintained, the character, the man, is good, worthy, virtuous.

{8} Chap. iii., ver. 6.

{9} Job xiii. 5.

{10} Eccles. x. 3.