universally acknowledged to be their due. And if it be doubtful
which of these satisfactions is the greatest, as there are persons
who think neither of them very considerable, yet there can be no
doubt concerning ambition and covetousness, virtue and a good mind,
considered in themselves, and as leading to different courses of
life; there can, I say, be no doubt, which temper and which course
is attended with most peace and tranquillity of mind, which with
most perplexity, vexation, and inconvenience. And both the virtues
and vices which have been now mentioned, do in a manner equally
imply in them regards of one kind or another to our fellow-
creatures. And with respect to restraint and confinement, whoever
will consider the restraints from fear and shame, the dissimulation,
mean arts of concealment, servile compliances, one or other of which
belong to almost every course of vice, will soon be convinced that
the man of virtue is by no means upon a disadvantage in this
respect. How many instances are there in which men feel and own and
cry aloud under the chains of vice with which they are enthralled,
and which yet they will not shake off! How many instances, in which
persons manifestly go through more pains and self-denial to gratify
a vicious passion, than would have been necessary to the conquest of
it! To this is to be added, that when virtue is become habitual,
when the temper of it is acquired, what was before confinement
ceases to be so by becoming choice and delight. Whatever restraint
and guard upon ourselves may be needful to unlearn any unnatural
distortion or odd gesture, yet in all propriety of speech, natural
behaviour must be the most easy and unrestrained. It is manifest
that, in the common course of life, there is seldom any
inconsistency between our duty and what is CALLED interest: it is
much seldomer that there is an inconsistency between duty and what
is really our present interest; meaning by interest, happiness and