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This
HE greatest honour of human life, #

TH

is to live well with men of merit ; and I hope you will pardon me the va nity of publishing, by this means, my happiness in being able to name you among my friends. The converfation of a gentleman, that has a refined taste of letters, and a difpofition in which thofe letters found nothing to correct, but very much to exert, is a good fortune too uncommon to be enjoyed in filence, In others, the greatest business of learning is to weed the foil; in you it had nothing else to do, but to bring forth fruit. Affability, complacency, and ge nerofity of heart, which are natural to you, wanted nothing from literature, but to refine and direct the application of them. After I have boafted I had fome fhare in your familiarity, I know not how to do you the juftice of celebrating you for the choice of an elegant and worthy acquaintance, with whom you live in the happy communication of generous fentiments, which contribute, not only to your own mutual entertainment and improvement, but to

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the honour and service of your country. Zeal for the public good is the characteristic of a man of honour and a gentleman; and muft take place of pleafures, profits, and all other private gratifications. Whoever wants this motive, is an open enemy, or an inglorious neu ter to mankind, in proportion to the mifapplied with which Nature and Fortune have bleffed him. But you have a foul animated with noblerviews; and know, that the distinction of wealth and plenteous circumstances, is a tax upon an honeft mind, to endeavour, as much as the occurrences of life will give him leave, to guard the properties of others, and to be vigilant for the good of his fellow-fubjects.

This generous inclination, no man poffeffes in a warmer degree than yourfelf; which that Heaven would reward with long poffeffion of that reputation into which you have made fo early an entrance, the reputation of a man of fenfe, a good citizen and agreeable companion, a difinterested friend, and an unbiaffed patriot, is the hearty prayer of, SIR,

Your most obliged

and most obedient humble fervant, The GUARDIAN.

THE

IGUARDIAN.

N° 83. Tuesday, June 16. 1713.

Nimirum infanus paucis videatur, eo quod.
Mavima pars hominum morbo jactatur eodem.
Hor. Sat. 3. 1. 2. v. 120,

Few think thefe mad; for most, like thefe,
Are fick and troubled with the fame difeafe. Creech.

T

HERE is a reftlefs endeavour in the mind of man after happiness. This appetite is wrought into the original frame of our nature, and exerts itself in all parts of the creation that are endued with any degree of thought or fenfe. But as the human mind is dignified by a more compre henfive faculty than can be found in the inferior animals, it is natural for men not only to have an eye, each to his own happiness, but alfo to endeavour to promote that of others in the fame rank of being. And in proportion to the generofity that is ingredient in the temper of the foul, the object of its benevolence is of a larger or narrower extent. There is hardly a spirit upon earth fo mean and contracted, as to center all regards on its own intereft, exclufive of the rest of mankind. Even the felfish man hath fome fhare of love, which he bestows on his family and his friends. A nobler mind hath at heart the common interest of the fociety or country of which, he makes a part. And there is ftill a more diffufive fpirit, whofe being or intentions reach the whole mafs of mankind, and are continued beyond the prefent age, to, a fucceffion of future generations..

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The advantage arifing to him who hath a tincture of this generofity on his foul, is, that he is affected with a fublimer joy than can be comprehended by one who is deftitute of that noble relish. The happiness of the rest of mankind hath a natural connection with that of a reafonable mind. And in proportion as the actions of each individual contribute to this end, he must be thought to deserve well or ill both of the world and of himself. I have in a late paper obferved, that men who have no reach of thought do oft mifplace their affections on the means, without refpect to the end; and by a preposte rous defire of things in themselves indifferent, forego the enjoyment of that happinefs which thofe things are inftrumental to obtam. This observation has been confi. dered with regard to critics and mifers; I fhall now ap ply it to Free-thinkers.

Liberty and truth are the main points which thefe gentlemen pretend to have in view. To proceed therefore methodically, I will endeavour to fhew, in the first place, that liberty and truth are not in themselves deGreable, but only as they relate to a farther end. And, fecondly, that the fort of liberty and truth, allowing them thofe names, which our Free-thinkers ufe all their. intereft to promote, is deftructive of that end, viz. hus man happiness; and confequently that species, as fuch, inftead of being encouraged or elteemed, merit the deteftation and abhorrence of all honeft men. And, in the laft place, I defign to fhew, that under the pretence of advancing liberty and truth, they do in reality promote. the two contrary evils.

As to the first point: It has been obferved, that it is the duty of each particular perfon to aim at the happinefs of his fellow creatures; and that as this view is of a wider or narrower extent, it argues a mind more or lefs virtuous. Hence it follows, that a liberty of doing good actions which conduce to the felicity ofmankind, and a knowledge of fuch truths as might either give us pleasure in the contemplation of them, or direct our conduct to the great ends of life, are valuable perfections. But fhall a good man, therefore, prefer a liberty to commit murder or adultery, before the wholefome restraint of divine and human laws? Or fhall

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