XX.

interest of his family. And thus the SECTION Whole is ufually contracted into a part,

till at length it terminates in the individual.

But let us take this fcheme for a moment in its full extent. Virtue then

pour la fociété Pourquoi l'ivrognerie eft-elle un vice? Parce que chaque citoyen eft tenu de concourir à l'utilité commune, & qu'il a befoin, pour remplir cette obligation, du libre exercice de fes facultés."

"Puifque la fociété doit être utile à chacun de ses membres, il est de la justice que chacun de fes membres foit utile à la fociété. Ainsi, être vertueux, c'est être utile; être vicieux, c'est être inutile ou nuifible. Voilà la morale." Such is the language of an unprincipled writer. Raynal Hift. Phil. & Pol. Tom. VII. 297-8. [Octavo 1775.] See to the fame purpose Helvetius de l'Homme. Sect. II. Ch. xvi. [at the end.]

"Reason, (fays another) plainly declares to us, that the good of fociety is THE END OF OUR CREATION." Reason, I am perfuaded, never faid any fuch thing, either to him or his brethren. See Turnbull's Chriftian Philofophy, p. 350. [Ed.

1740.]

K 4.

confifts

SECTION Confifts in an endeavour to promote

XX.

GOD to be

Supremely re

the happiness of the whole created system. But are no regards due to the

Author and head of the fyftem, dif

garded, both tinct from it, and in relation to it? in himself, and

in the relations

creatures.

be bears to his And does not an attention to these enter into the effence of true virtue? Is he not infinitely excellent in himself, and purely on that account worthy of our highest reverence, affection and obedience? And, confidered in particular as our Creator, is it not a princi pal part of virtue to act suitably towards him in that character, independent of all confideration of our fellowcreatures? And may not the same be observed, as he is our Preferver, Governor, and Benefactor? And does not all this imply fomething more than barely pursuing the good of the Creation? It is true we ought to pursue it; but then we fhould do it from a re

gard

XX.

gard to the Will of Heaven commanding SECTION us, as well as to the natural fitness and congruity of the thing itself: Otherwife our virtue would fail in its most fundamental obligation, which is, to attend to his pleasure, on whom we are abfolutely dependant as his creatures and fubjects.

We here observe, in the height of a remarkable

difpofition in

age to exclude

their moral speculations, the fame dif- the prefent position to exclude a Deity, which be-a Deity. fore appeared in their converfation and

manners.

Their facred oracles indeed

tell us, that we should render to all their due, and in the first instance, to GoD the things that are GOD's. Now (taking the point in this light), are we not his property, as being the work of his hands, and, confequently, in no wise authorized to difpofe of ourselves, not even fo much as to regard our own or

the

SECTION the good of others, without the fanc

XX.

tion of his Will? Are we not his fub

jects, and therefore bound in every

No true vir thing to confult his laws? And hence,

tue without a

reference to

GOD.

I conceive, it may certainly be concluded, that, however laudable our conduct may appear; nay, however it be right, materially confidered, and conducive to general happiness, yet, if it want, its animating form, if not referred to the LORD OF ALL, in its principle, rule and end, it is fhort of true virtue. We may amuse ourfelves with fine theories and founding language; we may expatiate on the good of the whole, while probably we are pursuing our private gratification, or a partial intereft, under that pretence: But it is fit we be reminded, that it is not even our utmost effort to promote the happiness of the whole created fyftem, without refpect to

XX.

its AUTHOR, that will entitle us to the SECTION praise or the reward of virtue.

SECTIO N. XXI.

SECTION
XXI.

OWEVER inconfiftent with the Others have

HOWE

condefcended

with the reli

scheme of Chriftianity thefe lofty to quarrel theories may appear, we will not fup-gion of their

pose they are advanced in oppofition to it; a plan fo lowly is not calculated to draw the attention of an Optimist, whose comprehensive mind is engaged (as we have seen), in projecting new worlds, or afcertaining the greatest good of the world already in existence. But there have been others of a humbler rank, who have condefcended to quarrel with the religion of their country. They have affaulted it on every fide, in its prophecies

country.