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protector, for the comforter of my sorrow, "the support of my weakness, the rewarder "of my fidelity. You would then be no

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more than an indolent and fantastical ty"rant, who sacrifices mankind to his inso"lent vanity, and who has brought them out "of nothing, only to make them serve for the sport of his leisure, and of his caprice."

;

When the general rules which determine the merit and demerit of actions, come thus to be regarded, as the laws of an All powerful Being, who watches over our conduct, and who, in a life to come, will reward the obfervance, and punish the breach of them they necessarily acquire a new sacredness from this consideration. That our regard to the will of the Deity, ought to be the supreme rule of our conduct, can be doubted of by no body who believes his existence. The very thought of disobedience appears to involve in it the most shocking impropriety. How vain, how absurd would it be for man, either to oppose or to neglect the commands that were laid upon him by Infinite Wisdom, and Infinite Power! How unnatural, how impiously ungrateful not to reverence the precepts that were prescribed to him by the infinite goodness of his Creator, even though no punishment was to follow their violation. The sense of propriety too is here well supported by the strongest motives of self-interest. The idea that, however we may escape the observation of man, or be placed above the reach of human punishment, yet we are always acting

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acting under the eye, and exposed to the nishment of God, the great avenger of injufice, is a motive capable of restraining the most headstrong passions, with those at least who, by constant reflection, have rendered it familiar to them.

It is in this manner that religion enforces the natural sense of duty: and hence it is, that mankind are generally disposed to place great confidence in the probity of those who seem deeply impressed with religious sentiments. Such persons, they imagine, act under an additional tye, besides those which regulate the conduct of other men. The regard to the propriety of action as well as to reputation, the regard to the applause of his own breast, as well as to that of others, are motives which they suppose have the same influence over the religious man, as over the man of the world. But the former lies under another restraint, and never acts deliberately but as in the prefence of that Great Superior who is finally to recompense him according to his deeds. A greater trust is reposed, upon this account, in the regularity and exactness of his conduct. And wherever the natural principles of religion are not corrupted by the factious and party zeal of some worthless cabal; wherever the first duty which it requires, is to fulfil all the obligations of morality; wherever men are not taught to regard frivolous observances, as more immediate duties of religion, than acts of justice and beneficence; and to imagine, that by sacrifices and ceremonies, and vain fupplications,

fupplications, they can bargain with the Deity for fraud, and perfidy, and violence, the world undoubtedly judges right in this respect, and justly places a double confidence in the rectitude of the religious man's behaviour.

CHA P. IV.

In what cases the sense of duty ought to be the sole principle of our conduct; and in what cases it ought to concur with other motives.

ELIGION affords such strong mo

R tives to the practice of virtue, and

guards us by such powerful restraints from the temptations of vice, that many have been led lo suppose, that religious principles were the sole laudable motives of action. We ought neither, they said, to reward from gratitude, nor punish from resentment; we ought neither to protect the helplessness of our children, nor afford support to the infirmities of our parents, from natural affection. All affections for particular objects, ought to be extinguished in our breast, and one great affection take the place of all others, the love of the Deity, the desire of rendering ourselves agreeable to him, and of directing our conduct in every respect according to his will. We ought not to be grateful from gratitude, we ought not to be charitable from humanity, we ought not to be public-spirited from the love of our country, nor generous and just from R 4

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Part III. the love of mankind. The sole principle and motive of our conduct in the performance of all those different duties, ought to be a sense that God has commanded us to perform them. I shall not at present take time to examine this opinion particularly; I shall only observe, that we should not have expected to have found it entertained by any sect, who profeffed themselves of a religion in which, as it is the first precept to love the Lord our God. with all our heart, with all our soul, and with all our strength; so it is the second to love our neighbour as we love ourselves; and we love ourselves surely for our own sakes, and not merely because we are commanded to do so. That the sense of duty should be the sole principle of our conduct, is no where the precept of Christianity; but that it should be the ruling and the governing one, as philosophy, and as, indeed, common sense directs. It may be a question however, in what cases our actions ought to arise chiefly or entirely from a sense of duty, or from a regard to general rules; and in what cases some other sentiment or affection ought to concur, and have a principal influence.

The decision of this question, which cannot, perhaps, be given with any very great accuracy, will depend upon two different circumstances; first, upon the natural agreeableness or deformity of the sentiment or affection which would prompt us to any action independent of all regard to general rules; and secondly, upon the precision and exactness, or

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the looseness and inaccuracy of the general rules themselves.

I. First, I say, it will depend upon the natural ageeableness or deformity of the affection itself, how far our actions ought to arise from it, or entirely proceed from a regard to the general rule.

All those graceful and admired actions, to which the benevolent affections would prompt us, ought to proceed as much from the paffions themselves, as from any regard to the general rules of conduct. A benefactor thinks himself but ill requited, if the person upon whom he has bestowed his good offices, repays them merely from a cold sense of duty, and without any affection to his person. A husband is dissatisfied with the most obedient wife, when he imagines her conduct is animated by no other principle besides her regard to what the relation she stands in requires. Though a son should fail in none of the offices of filial duty, yet if he wants that affectionate reverence which it so well becomes him to feel, the parent may justly complain of his indifference. Nor could a son be quite sa- tisfied, with a parent who, though he performed all the duties of his situation, had nothing of that fatherly fondness which might have been expected from him. With regard to all such benevolent and social affections, it is agreeable to see the sense of duty employed rather to restrain than to enliven them, rather to hinder us from doing too much, than to prompt us to do what we ought. It gives

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