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in its strict relations; nor does it imply any contradiction that men of much knowledge are often vicious, knowledge being power for good or for evil; and the Almighty Friend, and the universal Enemy, of mankind, have equally and truly assured them respecting the fruit of the tree of knowledge, that in the day they ate thereof their eyes should be opened, and they should become as gods, knowing good and evil. The wise Creator had so ordered it, that man's first transgression should have its bane and antidote; and that man of knowledge and acquirement is, nevertheless, insensate and tasteless, a bad calculator, a poor logician and a fool, who prefers the former to the latter, by employing his powers for evil instead of good: nor does vice ever begin but where knowledge ends, or is deficient.

1394. Men are not only moral beings as respects good or virtue, but also in regard to evil, wickedness, or vice. There is, accordingly, in every man, a double character in these respects, by which he has a capacity for good or evil, as he may happen to be morally or immorally determined: so that the best man is qualified to become the worst, as the worst might become the best. Hence, again, the high importance of moral discipline.

1395. And as all faculties are improved by discipline and exercise, and deteriorated by disuse and neglect, so the evil, no less than the good faculties and propensities of human nature, may be

overcome by inaction and disuse; whence arises one of the most important of moral duties incumbent on every man not to urge, irritate, and excite, but to soothe and allay, disarm and discourage, illtemper, evil disposition, and vicious inclination in others, as well as in himself,—and to excite, keep alive, and encourage good temper, inclination, and virtue, or good will universally.

1396. To conclude: equity, the last and principal of the virtues, according to moral analogy ruling the others as an archeus or key-note, is the beginning and basis of Politics, to which science we proceed.

THE ANALOGY

OF

POLITICS.

CHAPTER III.

OF POLITICS.

SECTION I.

1397. POLITICS, or the science which teaches the relations, rights, and obligations of men in community, are the second, or general ethical science, according to which the will and passions of men congregated in society are regulated, or governed by laws founded on their equal rights, or equity. Politics are, therefore, the Ethics of the species, as Morals are of individuals; and both of these have their foundation in nature.

1398. Of Natural Politics, the examples are abundant in the three regions of nature-in the migratory tribes of the air, which congregate for a general purpose-in the finny tribes of the ocean, which traverse seas in shoals periodically, with government and general purpose-and in the gregarious tribes of the land, which congregate politically for mutual safety and defence.

1399. Such politics terminate not in these principal genera of animals, but descend to various

VOL. II.

U

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