know the internal Motions of the Mind, and he only is able to punish the finning Conscience.

AN Human Law is that of Man, who receives An Human the Power of giving Laws from God: This Law, what. Law is mutable and prudential, and therefore fubject to Repeal and Amendment. An Human Law only binds the Confcience in a mediate Manner, and in Subfervience to the Divine Law. The Body only is the proper Subject of Human Law, as the Confcience is of the Divine Law.

A Divine Law is either Pofitive or Natural. The Divine The Pofitive Law is so call'd, becaufe its Obli- Law twofold, gation arifeth only from the Will or Precept of viz. Pofitive,

the Commander. And that is faid to be a Natural Law, whofe Obligation arifeth from the Nature of the Thing enjoin'd. Therefore, Things of the Natural Law are prohibited, because they are evil; but thofe of the Pofitive Law are evil only becaufe probibited. The Natural Law is what of late is generally call'd the Moral Fitness of Things.

and Natural.

VIRTUE is an Habit of Mind, elective and Virtue defin'd. acquir'd, by which we are render'd apt, and conftantly inclin'd to profecute or avoid, to act or not to act, as Reafon and Prudence direct or require.

VICE is an Habit of Mind, acquir'd, and by Vice defin'd. which we are render'd negligent of the Dictates of right Reafon and Prudence in the Courfe of our Actions. Vice differs from Sin in this, that the How differs former is an evil Habit, the latter an evil A&. from Sin. Sin, or moral Evil, is of a negative Nature, be- Sin, or Moral ing the Want or Privation of that Rectitude Evil defin'd. which ought to be in every rational Creature, which renders him conformable to the Rule or Law of Action.

VIRTUE, by fome, is faid to confist of the fix following great Parts, viz. Prudence, Sincerity,

C 2

Virtue refolu'd

into its great

Parts; which Forti- are fix.

I. Prudence, wherein it confifts.

Fortitude, Temperance, Justice, and Charity. And under these general Heads, which are call'd Cardinal Virtues, (as the great Hinges on which all Morality turns) are contain'd all the leffer Branches and Subdivifions of Moral Duties or Virtues.

I. PRUDENCE is an Habit, by which a Perfon rightly judgeth, both for himself and others, concerning thofe Things which are the Subjects of Action, in regard both of temporal and eternal Welfare; and fo orders and governs the Actions of Life, that difcerning the Good from the Evil, and the Useful from the Hurtful, he can direct Perfons what to follow, and what to fly, and inftruct them how to live well and happily. Or, more briefly, it is the Knowledge of thofe Things which are proper to be defired The Offices of or avoided. The Offices then of Prudence are, (1.) To judge and difcern between Things fit and not fit to be done on all Occafions. (2.) To counfel and advife others who ftand in need thereof (3.) To prefcribe the Means for a fafe and happy Conduct of Life.

Prudence.

11. Sincerity defin'd.

II. SINCERITY is that Virtue of the Mind, by which the Will is fimply and wholly determin'd to that which the Mind judgeth to be abfolutely beft, and merely and alone for that Reafon, viz. because it is best. It determines the Will fimply, without Hypocrify, or Mixture of external Regards; as, to. Gain, Fame, &c. And wholly, inafmuch as it profecutes, without Exception, all Things which by the Mind are adjudg'd beft and moft fitting. Since then it is in itfelf a Thing really and fimply the best, that we follow and obey God in all Things, 'tis neceffary , that this Virtue of Sincerity fhould move and excite us thereto; and that merely because he is a proper

proper Object, and it is our reafonable and most advantageous Duty fo to do. Hypocrify is the Vice oppofite to this Virtue.

III. FORTITUDE is a firm and fteady III. Fortitude Purpose and Refolution of Mind, to undertake defin'd. good and neceffary Works and Actions, and a conftant Perfeverance in profecuting the fame, maugre all the Dangers and Difficulties that may arife and attend it. Fortitude therefore confifts in thefe two principal Acts, viz. to undertake, and to fuftain. The firft is Refolution, the fecond Refolution. Conftancy and Patience. The first proceeds from Conftancy. a natural Magnanimity, or Greatness of Mind; Patience. the latter from a noble Bravery, Courage, and Magnanimity. Strength of the Mind, rather than of the Body. Magnanimity, Equanimity, and Patience, are al- Equanimity. ways the infeparable Concomitants of true Fortitude. The firft fecures us against the Loss of Honour; the fecond, againft adverfe Fortune; the laft enables us to bear the Pains of the Body, and Indifpofitions of Mind.

IV. TEMPERANCE is that Virtue which IV. Tempefets proper Bounds and Limits to our natural Ap-rance defin'd. petites and Defires, in Things which respect the prefent Life. The Virtue of Temperance is very extenfive, and comprehends the following, viz. HONOUR, which is an Acknowledgment and Honour. proper Teftification of that Dignity, Worth, and Excellency we obferve or understand to be in another. Temperance here forbids Flattery, which is the Flattery. giving a greater Measure of Honour and Merit than is due to a Perfon.

MODESTY is that noble Virtue which temperates Modefty. our Defire of Honour; and though it produces in us a moderate Conception of our own Merits and Worth, yet it generously permits to receive and acknowledge fo much Honour and Esteem

Sobriety.

as we reasonably deferve. The fame holds good with respect to the natural Concupifcence of the Body. The oppofite Vices hereto are Pride and Ambition.

SOBRIETY is that excellent Virtue which temperates and restrains our natural Appetites, chiefly of Meat and Drink, to what is sufficient and neceffary; and thereby prevents in us those Gluttony and two vicious and difhonourable Exceffes, Gluttony Drunkenness. and Drunkenness, too well known to need defining.

Chaflity de

find.

CHASTITY is that most amiable and engaging Virtue, which inftructs and difpofes the Mind to a pure Life, undefiled, and free from all impure Affections, in Word, Gesture, or Action. But in common, Chastity is taken in a more reftrain'd Senfe, and fignifies that Virtue, whereby we abstain from all lustful Impurities of that kind we call Venereal; and avoid all the Motives thereto, in Thought and Deed. To this Oppofite Vices. Virtue are oppofed the following Vices, viz. Adultery. (1.) Adultery, the unlawful Coveting or CohaFornication. biting with another Man's Wife. (2.) Fornication, the illegal and carnal Cohabiting of a Man Concubinage. and Woman, both unmarried. (3.) Concubinage,

Polygamy.

Inceft.

Rape.

V. Julie. defid.

which is a Man's keeping an unmarried Woman at his House, and cohabiting with her conftantly as a Wife. (4.) Polygamy, or Plurality of Wives or Hufbands, with one Man or Woman at one time. (5.) Incest, which is either Adultery, Fornication, or Marriage, within the prohibited Degrees of Kindred. (6.) Rape, or Ravishment. All which are heinous and abominable Crimes in the Sight of God.

V. JUSTICE is that moral Virtue whereby we are inclin'd to perform every Thing that is due to our Neighbour, fo far as Right and Equity

require,

require. Justice is concern'd to preserve the Innocent from Harm and Injury; to punish Offenders according to their Demerit, and to reward the Virtuous and Deferving with what is their proper Right and Due. The proper Offices of The Offices of Justice then are, (1.) To hurt no Man in his Justice. Perfon, Character, Fortune, or in any other wife whatever. (2.) To render to every one his juft Due, both in Words and Deeds. Justice is of two Kinds; (1.) Commutative; and (2.) Di- Juftice twoAributive. Commutative Justice confifts in the fold, Equality of the Thing receiv'd and return'd; and is the Virtue which renders to every one his own, in external Goods; and is principally occupied in Buying and Selling, which is a Commutation of Things of equal Value; and the common and ftandard Measure of fuch kind of Commerce between Men, is what we call Money.

viz.

1. Commutative, what.

Money, what.

THE Vice oppofite to this we call Injustice; Injustice, what which confifteth in having more or less in the Permutation of Goods, than the aforefaid Equality requires.

Diftributive Justice is that which confifts in 2. Diftribudiftributing Rewards and Punishments, according tive, what. as every one hath deferv'd; Honours, Dignity, Benefits, and Commodities of all kinds, to whom they are due: As alfo Tributes, Taxes, Cenfures, and all kinds of Burthens and Penalties, where they are neceffary and deferv'd. The firft is call'd Remunerative Justice; and the lat

ter Corrective or Vindictive Justice. Corruption or Corruption and Bribery, which is the taking of Gifts to prevent Bribery. or pervert the due Difpenfations of Justice, are the oppofite Vices hereto.

VERACITY is that Virtue whereby we are Veracity deinclin'd to express Truth, by Words or Signs equi-find.

valent thereto, on all Occafions. Truth is the Truth, what.