CONFERENCE l . 4OR good return from them ? Can this sort of virtue intitle Any man to the love of God, and rewards in a future world, which has no regard to God at all ? Wily this sort of reasoning conduct men to heaven, if their practices were never so agreeable to these prin- ciples ? Trite virtue and religion arise chiefly from a sense of the reasonablenes and fitness of things, and from a desire to obey the will of God. If I would be truly virtuous, I must consi- der that it is unrighteous and unreasonable to take away my neighbour's life or property, though I myself should never en- danger my own property, nor be taken and punished for doing it. And such virtue as is pleasing to God, and can make any pretences to obtain his favour, and a future reward, must arise from a sense of these ditties to our fellow- creatures, as being agreeable to the will of that almighty power that made us, and has placedus in suchparticular relations to other men. And with- out some notions or principles of this kind, I fear the outward abstinence from falsehood and injury, or the mere practice of ex- ternal beneficence to a neighbour, will go a very little way to ob- tain the love of God, and future happiness. Let it be granted then, that honesty and kindness may be much practised by some heathen nations, on the principle of self-preservation, and perhaps it is conveyed from generation to generation, till it has become as much a custom and habit among them as any of their nationalcivilities, theiroddities and fooleries, and then they may go on to practise it in the main, because their fathers did it : Let it be granted yet further, that mere natural temper, and theanimal constitution of flesh and blood may some- times incline some particular heathens to practise goodness, com- passion, hospitality, forgiveness of injuries, meekness and peace, even as the constitution and temper of a sheep is meek and un- resenting, in comparison of a dog or a lion : This may be called natural virtue, but it is not proper morality nor religion, if the practiseshas no regard to the justice and order, therightness and fitness of things, and the law or will of his Maker ; whichprin- ciples I believe, can very seldom be found in any of the barbar- ous nations we speak of. Suppose it be granted again, Logisto, that some few of these rude tribes of mankind are led, by any principles whatso- ever to practise honesty, justice, and goodness, yetpermit me to observe, that the very notion and obligation ofthese social virtues is contradicted and destroyedby the professed principle ofmulti- tudes of the heathen world. Though plunder in private persons has been generally counted a crime, yet lying, cheating, and steal- ing, when it has been practised with great dexterity and cunning, has been allowed and commended by thecommon voice of a nation. The Egyptains were early a civilized nation, ,yet Aulus Gelling tells us, Book XI. chapter IS. that the old Egyptains held all
RkJQdWJsaXNoZXIy OTcyMjk=