wrote in our Hearts, at the time of our Cre- SERM, I. ation. Proceeding by this Rule, we shall foon acquiefce in all the genuine Doctrines, both of natural Religion, and of Chriftianity, which prefuppofe and recognize the effential Difference between moral Good and Evil, which give us the strongest Impreffions of the Dignity and Importance of Virtue, and of the Bafenefs and evil Confequences of Vice, and furnish us with the moft powerful Motives to abound in the One, and to keep at the utmost Distance from the Other; while, at the fame Time, we shall reject all Opinions, which either directly attack the Caufe of Virtue, or in their Confequences undermine it; which would perfuade us that there is nothing really generous, or worthy of Efteem in human Nature, but that our most plaufible Actions flow only from Cuftom, Fancy, Policy, Fear, or fome meanly felfifh Principle; which lay the Strefs of Religion, and the Salvation of Men, not on the Practice of the moral Duties of Piety, Righteousness, and Charity, but on fomething different from it, or oppofite to it; on outward Forms and Rites, or inward Heats and Raptures; on mere Belief and fpeculative Notions, and a prefumptuous Reliance on

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SERM. the Mercies of God, and Merits of Chrift;

I.

on a Zeal against Error, and hating, reviling, damning, perfecuting, and extirpating all who happen to be reputed Hereticks and Enemies to the Caufe of God, though very probably many of them are among the worthiest and best upon Earth. Of the utter Abfurdity of all Opinions of this Sort, we may have a Demonftration in the natural Convictions and Feelings of our Minds, and if we are but true to Ourselves, and make a proper and becoming Ufe of the Powers and Faculties which the Author of our Beings has given us, it is impoffible that we fhould ever be induced, upon any Pretences, either of Reafon, or Authority, to affent to them.

5. Let our Sense of moral Good and Evil, likewife guide and govern our Practice and Converfation in the World. The End for which it was implanted in us, was not only to inftruct us in our Duty, but to oblige and prompt us to do it; and if we will but keep it pure and lively, and fubmit to its Direction and Influence, we fhall find it a very fure and effectual Principle of all Piety and Goodness in us. The Principle of natural Confcience alone, in all ordinary Cafes, and common Occurrences of

Life, can both give us a clear and imme- SER M. 1. diate Notice of our Duty, and enable us with Eafe and Pleasure to perform it; and in complicated Cafes, where Deliberation and Reasoning may be wanted to difcern the honeft, the worthy, and ge nerous Part, and to fix on the proper Methods of conducting ourselves; and where Strength of Mind may be neceffary to ad here to our Refolutions; the steady Influence of this Principle, is the best Security both for our judging truly, and acting with Vigour in Purfuance of the Determi nations which we come to. Indeed, if we duly cultivate this Principle; if we improve and ftrengthen our natural Senfe of morat Good and Evil, by complying with its: Dictates, and calling to its Affiftance, Reafon, and the Principles of Religion, it will be a conftant and ready Defence to us: against all Temptations to Vice, will inspire us with the nobleft Sentiments and Affections, fill us with fuch an Ardour in the Practice of Virtue as will furmount all Oppofition, and raife us to fuch Perfection in it, as will do Honour to our Nature, and

make our Life a Pleafure to ourselves, and

a Bleffing to all around us.

SERM.

I.

6. Laftly, Let us carefully guard against every thing, that would confound, darken, or corrupt our Notions of moral Good and Evil; particularly against the Prevalence of evil Paffions in our Hearts, which lie at the Bottom of all Cavils against the natural Distinction of Virtue and Vice; thefe, on Account of their Tendency to pervert our Judgment in the most important Points, as well as for many other Reasons, ought to be immediately checked and fuppreffed. Let us likewife guard against fuperftitious and enthusiastic Opinions in Religion, than which, if they become extravagant, nothing will be more destructive to the Mind, and more effectually fubvert and corrupt all our natural Sentiments and Principles: Against these we should defend Ourfelves, by a free Use of our Reafon, for acquiring just Notions of God, and the Service which Mankind naturally owe to him; and by a diligent and impartial Study of the Scriptures, for acquainting Ourselves farther with his Will, and particularly for knowing what thofe Duties are, which depend purely on pofitive Inftitution. And, in the laft Place, let us beware of refining too nicely on Points of Morality, a Thing, which many, who can find 'no Shelter in the Abfurdities of

Superftition and Enthufiafm, fly to fly to; and SERM, which, under a Pretence of explaining and I. ftating their Duty more precisely, gives them often an Opportunity of evading it, and reconciles them to Practices, quite repugnant to the Senfe and Feeling of every plain common Man, and which, without fuch Artifice, would never fit easy on their own Minds. Against this Self-delufion we should take Precautions, by hearkening gladly to the natural Voice of our Confciences, which in moft Cafes will be a fure Direction to us; and by accuftoming Ourselves to Deliberation, wherever the least Doubt arises, as to the Goodness of the Actions which we are about to do, and forbearing to act, till we are fatisfied that our Conduct will at leaft be confiftent with the general Principles of our moral Approbations; and by confidering the Folly of deceiving Ourselves in Matters of this Nature; that all that we gain by it, is only a little present Ease in some unmanly Gratifications, and that at last it muft iffue in our utter Confufion and Mifery. The Neceffity of thus ftopping up the feveral Sources, from whence the Blindness or Depravation of our Minds can proceed; of guarding against whatever would extinguish, impair, or corrupt our natural

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