and oppressive; and thus become patterns of immorality. They may in some cases, absolutely enjoin the commission of crimes. This is very observable when sovereignty uncontrouled, is seized by an usurper, whose wisdom is solely occupied in forming plans of ambition and aggrandizement; and who issues, without reserve, and without compunction, every mandate that may render them successful. Hopes and fears are now enlisted into the service of vice. The power of rewarding with profusion, or of inflicting the most dreadful calamities, renders all within the sphere of his authority the creatures of his will. Reward or punishment being sole motives to obedience, every consideration is sacrificed to these. The nature and tendency of the mandate is of no moment. Thus may the principles of virtue be most strenuously opposed, and a sense of obligation fatal to the laws of morality, be deeply implanted. Deeds of the most atrocious kind will be placed in the rank of duties, and be enforced by the most dreadful penalties. The perpetration of these may become the direct road to wealth and honours; while an adherence to the dictates of morality, may be laden with disgrace and misery.

Exclusive of these excesses, human laws, when suggested by the appearance of political necessi

ty, or destined to answer some purpose of partial utility, have unfortunately the power of creating a species of artificial virtue and vice, highly detrimental to genuine morality. By rendering that mode of conduct criminal to day, which was innocent yesterday; by inflicting the same kind, and the same severity of punishment, upon offences committed against the laws of convenience and accommodation, which are denounced against the most flagrant crimes, the minds of the multitude soon forget the moral distinction between right and wrong. Inadvertencies, which were innocent before the prohibition, being confounded, in the punishment, with the blackest crimes; and intrinsic guilt being measured by the punishment and disgrace attached to an action, by minds that cannot accurately distinguish, the moral principle is obtunded: hopes and fears are capriciously excited; and the terrors of human laws denounced against slight misdemeanors, are confounded with the terrors of heaven, due alone to the most enormous vices.

It is obvious, from the above minute investigation, that although each of the principles enumerated may contain proper inducements, to the practice of virtue, yet they are of a partial influence, or they

require such a state and cultivation of mind as cannot be found, and are not to be expected in the generality of men, during the earlier stages of voluntary action, and of social intercourse. Self interest is an universal principle of action; and it relates to virtue, merely as one of the means of procuring personal good, in common with many others. There is also a refinement in this motive to virtuous practice, which neither the vulgar, nor the depraved, can easily perceive. A conformity to the dictates of reason, presupposes that all mankind are prepared and disposed to act rationally, from the first dawn of their existence. The social principle is partial, uncertain, treachrous; and of itself may lead more frequently to vicious than to virtuous conduct. Benevolence and the love of virtue, demand the prerequisites of high cultivation, and a well disciplined mind; and therefore cannot be the incipient principles of action. Were these the only motives to virtue, mankind would become totally abandoned, long before their power of action could commence; and this universal depravity, would of itself constitute an insuperable impediment to their beneficient operations. Human laws are, at the best, but of partial influence. They sometimes mislead, and sometimes they authorize or enjoin immoralities.

The effects of Religion upon human conduct, being correspondent with the conceptions form ed of Religion, it demands peculiar attention.

SECT. IV.

ON THE RELIGIOUS PRINCIPLES MOST CONDUCIVE TO THE UNIFORM PRACTICE OF VIRTUE.

We have shown that Religion, from its superior nature, and superior importance, is acknowledged to contain in it, the most influential inducements to act in conformity to the supposed mandates of the Being worshipped; and that the belief in the existence of a superior being, who is the arbiter of our destiny, and who lays his injunctions upon mortals, naturally induces with it the idea of Duty and Obligation. Thus the principles of every religion indiscriminately, by inculcating the doctrine, that beings superior to man, direct sublunary affairs, open a connection and intercourse between mankind, and these supernatural agents. As the duties of morality, abstracted from religion, respect mankind in their social character, thus it is admitted, that other duties and obligations naturally arise from this superior relationship; and that these duties consist in fearing the dis

pleasure, resignation to the agency, and obedience to the will of the being worshipped. These sentiments are adopted, even in those religions where the affection of love towards this being, was never considered as a necessary ingredient. As the terms virtue and morality, best express the social duties, so the term piety, is employed to distinguish the dispositions and actions, which arise from the relation of man, to a superior order of beings. Every act of obedience, every attempt to ingratiate, every demonstration of zeal, every instance of resignation, are considered as pious acts, and pious duties.

Had this subjected state of mind, and reverential awe of their divinities, which were so conspicuous in the heathen world, been invariably connected with the duties of morality, they must have had great power and efficacy. But this was not the case. According to the system of the heathens, the most exalted honours they could confer on their deities, was to revere their power; and this idea of uncontrouled sovereignty operated, chiefly, if not solely, upon the hopes and fears of the worshippers. The moral character of the Deity, or the moral nature of his commands, were seldom taken into consideration. The duty and recompense, on the one hand, disobedience and chastisement on the other, were the only consi