cifion or baptifm fixes their religion in their infancy, and their church is as natural to them as their country. Free enquiry is with them an apoftacy from the orthodox party, and as the great and fure trial of their faith and fortitude, they will hear no reasonings about the holy religion they have taken upon trust.

3. Then the few,, who have applied themselves to the study of morality, have done it for the most part in a manner confused; and fuperficial enough: and often fo, as even to build upon principles either entirely falfe, or obfcure and uncertain; either foreign to its proper business, or mixt up with grofs errors and abfurdities, From whence it comes to pafs, that in all languages, the terms of morality, both in common difcourfe, and in the writings of the learned, are fuch as have the most obfcure, confused, indetermined, and unfixed ideas, of any other terms whatever; men for the most part defpifing the things which are plain and ordinary, to run after fuch as are extraordinary and mysterious; and that they either will not know, or reject even truth itself, unlefs fhe brings fome charm with her, to raise their curiofity, and gratify their paffion for what is marvellous and

uncommon.

In fum, the prejudices of the understanding, the illufions of the heart, and the tyranny established in the world with relation to opinions, form a grand obftacle to the ferious ftudy of morality; and to the attainment of a more exact knowledge of our duty. Nor is it to be expected that any will very much apply themselves to make discoveries in these matters, whilst the defire of esteem, riches, or power, makes men espouse the well-endowed opinions in fafhion, and then feek arguments either to make good their beauty, or varnish over and cover their deformity.- -Whilft the parties of men, cram their tenets down all men's throats, whom they can get into their power, without permitting them to examine their truth and falfehood; and will not let truth have fair play in the world, nor men the liberty to fearch after it; what improvements can be expected of this kind? What greater light can be hoped for in the moral fciences? The fubject part of mankind in most places might, inftead thereof, with Egyptian bondage, expect Egyptian darknefs, were not the candle of the Lord fet up by himself in men's minds, which it is impoffible for the breath of man wholly to extinguish; how much foever the infallible guides of one church, and the orthodox rulers of ano

ther,

ther, may scheme and labour to fubject confcience to human jurisdiction, and bring the inward principle and motive of action within the cognizance of their political theocracy, or theocratic policy.

After all this, is it to be wondered at, that fuch, whofe occupations and distractions of life, or want of genius and outwards helps, do not allow them to engage in long and profound meditations, are found to have generally understandings fo fhort and narrow, and ideas fo falfe or confused, in matters of morality?

And fince this is the cafe of the greatest part of mankind, it has no doubt been always God's will, that they, who had the greatest light, and whom his Providence had furnished with the greatest helps, should communicate their knowledge to fuch, as were not able of themselves to acquire it fo cafily, or in fo great a degree.

RELIGION.

WHAT is Religion? The true, eternal, immutable religion of God and nature, confifts, as I opine, in the filial love and fear of God, and the brotherly love of man

kind; in the practice of all those moral duties of truth and righteousness, which refult from it, under a fiducial trust in, and dependence on God, and the constant sense of his power and prefence in all our actions, as the rewarder of good and punisher of bad men. This is the religion founded in nature and reason, and which must be at all times and every where the fame. As this religion was in a great measure loft, and neglected, amidit the general ignorance, fuperftition, and idolatry of the world, it was the great business and defign of revelation to restore it, and fet moral truth and reafon in its original light, by bringing mankind to the right ufe of their reason and understanding in fuch matters.

After Epicurus and Zeno,

there were no new fucceed- Of Eclectics. ing schemes of morality, but

each man betook himfelf to that fect, where he found what most fuited his own fentiments.

In the reign of Augustus, Potamo of Alexandria, introduced a manner of philofophifing, which was called the Eclectic, because it confifted in collecting from all the tenets of preceding philofophers, fuch as appeared most reasonable; out of which

they

they formed each man his own system of philofophy. It appears from Cicero's works, that he was an Eclectic.

And why should it not be good in religion, as well as in philofophy? I own I am an Eclectic in divinis. And the fum of my religion is, without regard to modes or parties,-fo to live to the glory of the Father,without attachment to the creature,-for the fanctification and happiness of mankind; that when this fleeting fcene of fin and forrow fhall vanish, and pass away from fight, the angels of God may give my foul a fafe transition to that heavenly happiness, which no thought can lay hold on, and which no art can defcribe.

Of reafon and truth.

The practice of reafon and truth is the rule of action to God himself, and the foundation of all true religion. It is the first and highest obligation of all rational beings, and our divine Lord came down from heaven to earth to teach it to mankind. Christ preached a plain doctrine to men, fitted to reform their hearts and lives -intended to make them perfect in felf-denial, humility, love, goodnefs, and innocence; and to ennoble them, with hearts