e a new
reason for any breach of equity, by shewing me, that I should be the
cully of my integrity, if I alone should impose on myself a severe
restraint amidst the licentiousness of others.

This quality, therefore, of human nature, not only is very dangerous
to society, but also seems, on a cursory view, to be incapable of any
remedy. The remedy can only come from the consent of men; and if men be
incapable of themselves to prefer remote to contiguous, they will never
consent to any thing, which would oblige them to such a choice, and
contradict, in so sensible a manner, their natural principles and
propensities. Whoever chuses the means, chuses also the end; and if it
be impossible for us to prefer what is remote, it is equally impossible
for us to submit to any necessity, which would oblige us to such a
method of acting.

But here it is observable, that this infirmity of human nature becomes
a remedy to itself, and that we provide against our negligence about
remote objects, merely because we are naturally inclined to that
negligence. When we consider any objects at a distance, all their minute
distinctions vanish, and we always give the preference to whatever is in
itself preferable, without considering its situation and circumstances.
This gives rise to what in an improper sense we call reason, which is
a principle, that is often contradictory to those propensities that
display themselves upon the approach of the object. In reflecting on any
action, which I am to perform a twelve-month hence, I always resolve to
prefer the greater good, whether at that time it will be more contiguous
or remote; nor does any difference in that particular make a difference
in my present intentions and resolutions. My distance from the final
determination makes all those minute differences vanish, nor am I
affected by any thing, but the general and more discernible qualities of
good and evil. But on my nearer approach, those circumstances, which
I at first over-looked, begin to appear, and have an influence on my
conduct and affections. A new inclination to the present good springs
up, and makes it difficult for me to adhere inflexibly to my first
purpose and resolution. This natural infirmity I may very much regret,
and I may endeavour, by all possible means, to free my self from it. I
may have recourse to study and reflection within myself; to the advice
of friends; to frequent meditation, and repeated resolution: And having
expe