Friendship, Sincerity, natural Affection, Benevolence, and the other focial Virtues : This being the noblest Temper and faireft Complexion of the Soul, correfponds to the Beauty and fine Proportion of the Perfon. The Virtues comprehended under the former Clafs, especially Prudence and Fortitude, may likewife be transferred to this; and according to the various Circumstances in which they are placed, and the more confined or more extensive Sphere in which they operate, may be denominated PRIVATE, OECONOMICAL, or CIVIL Prudence, Fortitude, &c. These direct our Conduct with regard to the Wants and Dangers of thofe leffer or greater Circles with which we are connected.

The third Clafs of Duties refpects the DEITY, and arifes alfo from the PUBLIC Affections,

Duties to

God.

and the several glorious RELATIONS which he fuftains to us, as our Creator, Benefactor, Law-giver, Judge, &c.

Method.

We chofe to confider this Set of Duties in the last place, becaufe, though prior in Dignity and Excellency, they feem to be laft in Order. E 2

of

of Time, as thinking it the moft fimple and easy Method to follow the gradual Progrefs of Nature, as it takes its Rife from Individuals, and fpreads through the focial Syftem, and ftill afcends upwards, till at length it stretches to its allmighty Parent and Head, and fo terminates in thofe Duties which are highest and beft.

Piety.

The Duties refulting from thefe Relations, are Reverence, Gratitude, Love, Refignation, Dependence, Obedience, Worship, Praife; which, according to the Model of our finite Capacities, muft maintain fome fort of Proportion to the Grandeur and Perfection of the Object whom we venerate, love and obcy." This PROPORTION OF HAR"MONY, is expreffed by the general "Name of PIETY OF DEVOTION," which is always ftronger or weaker, according to the greater or lefs apprehended Excellency of its Object. This fublime Principle of Virtue, is the enlivening Soul which animates the moral System, and that Cement which binds and fuftains the other Duties which Man owes to himself and to Society. From hence, as will ap

pear

pear afterwards, they derive not only the firmeft Support, but their highest Relief and Luftre.

This then is the general

Temper and Conftitution of Divisions of Confcience. Virtue, and these are the principal Lines or Divifions of Duty. To thofe good Difpofitions, which refpect the feveral Objects of our Duty, and to all Actions which flow from fuch Difpofition, the Mind gives its Sanction or Testimony. And this Sanction or Judgment concerning the moral Quality, or the Goodness of Actions or Difpofitions, Moralists call CONSCIENCE. When it judges of an Action that is to be performed, it is called an antecedent Confcience; and when it paffes Sentence on an Action which is performed, it is called a fubfequent Conscience. The Tendency of Goodness of an Action to produce Happi

an Action,

nefs, or its external Conformity to a Law, is termed its material Goodnefs. But the good Difpofi

Material,

tions from which an Action proceeds, or its Conformity to Law in every respect, conftitutes its formal Good- Formal,

nefs.

Natural and
Moral.

Some Moralifts of no mean Figure, reckon it necessary to conflitute the formal Goodness of an Action, that we reflect on the Action" with Moral Complacency and Ap"probation. For mere Affection, or a

good Temper, whether it refpects others, "or ourselves, they call natural or inftinitive Goodnefs, of which the Brutes "are equally capable with Man. But "when that Affection or Temper is "viewed with Approbation, and made "the Object of a new Affection, this, they fay, conftitutes MORAL GOOD66 NESS OF VIRTUE, in the ftrict Sense of "the Word, and is the Characteristic of "MORAL OF RATIONAL Agents."

Whether Ap

probation is neceffary to

complete the

Idea of Virtue.

It must be acknowledged,

that Men may be partially good, i. e. may indulge fome kind Affections, and some kind Actions, and yet may be vitious, or immoral on the Whole. Thus a Man may be affectionate to his Child, and injurious to his Neighbour; or.compaffionate to his Neighbour, and cruel to his Country; or zealous for his Country, yet inhuman to Mankind. It must also

be

-

be acknowledged, that to make every Degree and Act of good Affection the frequent Object of our Attention,--to reflect on these with Moral Approbation and Delight, to be convinced, on a full and impartial Review, that Virtue is most amiable in itself, and attended with the most happy Confequences, is fometimes a great Support to Virtue, in many Inftances neceffary to complete the virtuous Character, and always of use to give Uniformity and Stability to virtuous Principles, especially amidst the numberlefs Trials to which they are exposed in this mixed Scene of human Life. Yet how many of our Fellow-Creatures do we esteem and love, who perhaps never coolly reflected on the Beauty or fair Proportions of Virtue, or turned it into a Subject of their Moral Approbation and Complacency! Philofophers, or contemplative Men, may very laudably amufe themselves with fuch charming Theories, and often do contemplate every the minutest Trace of Virtue about themfelves, with a parental Fondness and Admiration, and by thofe amiable Images, reflected from themfelves, they may perhaps be more confirmed in the Efteem of whatever is honeft and praife-worthy.

E

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