Nil tibi concessit ratio: digitum exere peccas, Et quid tam parvum est? Sed nullo thure litabis, Hæc miscere Nefas : Are you moderate in your desires, frugal, and obliging to your friends? Do you know when to spare, and when to be liberal, as occasion requires? And can you give a check to your avarice, in spite of all temptations which are laid in your way? Can you refrain from being too greedy in your pursuit after riches? When you can sincerely affirm that you are master of yourself, and of all these good qualities, then you are free indeed, and wise, by the propitious power of Jove and the Prætor. But if you retain the old habits of a slave, and harbour ill qualities, under the hypocritical appearance of virtue, you are as much a slave as ever, while thus enslaved to your vices. Philosophy gives no indulgence to vice, makes no allowance for any crime. If in wagging your finger, you acted against reason, you transgress, though the thing be of so trifling a nature. All the sacrifices you can offer will never pass for a drachm of rectitude, while your conduct is faulty. Wisdom is incompatible with folly. When to be bountiful, and when to spare, The baits of gifts, and money to despise, A man is wholly wise, or wholly is a fool. This is the great lesson, that virtue alone is true honour, true freedom, and solid, durable happiness. It is indeed its own reward. There are no satisfactions equal to, or comparable with virtuous, rational exercises; nor can virtuous dispositions, and well improved moral powers be rewarded, or receive happiness suited to their nature, but from their exercises and employments about proper objects. And as virtue gives pleasure here in proportion to the improvements it makes, far beyond all that mere sense can yield, in the most advantageous circumstances of outward enjoyment; so in a state to come, it shall be so placed as its improvements require, that is, be placed in circumstances that shall afford it business or employment proportioned to its capacity, and by means thereof the highest satisfaction. Such a basis for building moral instructions upon we find in history. We are warned in some pages to avoid the miseries and wretchedness which many have fallen into by departing from reason or virtue and in others, we meet with such virtuous characters and actions, as set forth the charms of integrity in their full lustre, and prove that virtue is the supreme beauty, the supreme charm that in keeping the precepts of moral rectitude, we secure a present felicity and reward; and have a presage of those higher rewards which await a steady course of right conduct in another world. -Glorious, natural virtue! Would mankind but hearken to its voice, and obey its dictates, there would be no such beings as invaders, delinquents, and traitors, in this lower world. The social inclinations and dispositions would for ever prevail over the selfish appetites and passions. The law of benevolence would be the rule of life. The advancement of the common good would be the work of every man. The case however is, that the generality of L mankind are too corrupt to be governed by the great universal law of social nature, and to gratify ambition, avarice, and the like, employ a cunning or power, to seize the natural rights and properties of others: and therefore, to natural virtue, grounded on the reason and fitness of things, in themselves, the first and principal mean of securing the peace and happiness of society, it was necessary to add two other grand principles, civil government and religion, and so have three conducible means to social happiness. These three are necessary to the being of a public, and of them, religion, as I take it, is of the first consequence; for the choice few only mind a natural virtue, or benevolence flowing from the reason, nature, and fitness of things; and civil government cannot always secure the happiness of mankind in particular cases: but religion, rightly understood, and fixed upon its true and proper foundation, might do the work, in conjunction with the other two principles, and secure the happiness of society. If mankind were brought to the belief and worship of one only true God, and to a sincere obedience to his will, as we have it discovered in revelation, I think, appetite and passion would cease to invade by violence or fraud, or set up for private interest in opposition to the public stock or common good. But, alas! Religion is so far from being rightly understood, that it is rendered by some explainers the most doubtful and disputable thing in the world. They have given it more phases than the moon, and made it every thing and nothing, while they are screaming or forcing the people into their several factions. This destroys the moment of religion, and the multitude are thereby wandering into endless mazes and perplexities, and rendered a hairing, staring, wrathful rabble; instead of being transformed into such Christians as filled the first church at Jerusalem; Christians who acknowledged and worshipped God the Father Almighty, in the name of Christ, that is, under a belief of that authority and power which the Father of the universe has, for the good of mankind, conferred upon him; and in humility and meekness, in mortification and self-denial, in a renunciation of the spirit, wisdom, and honours of this world, in a love of God, and desire of doing God's will, and seeking only his honour, were, by the gospel, made like unto Christ. Golden religion! Golden age! The doctrine of Christianity was then a restoration of true religion: the practice of Christianity, a restoration of human nature. But now, alas! too many explainers are employed in darkening and making doubtful the revealed will of God, and by paraphrases, expositions, commen |