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PART I.

CHAPTER I.-On the nature of virtue and vice; and the uncertainty which must ever attend unassisted human reason, in its search after a perfect mode of moral, and religious conduct,

GHAP. II.-On the inability of human reason, to understand the conduct of God's providence; and the consequent absurdity of disbelieving any act ascribed to the Almighty, to have been performed by him, merely because it disagrees with, or contradicts our reason

CHAP. III.—On motive

CHAP. IV. On the nature of divine mercy, as dedu

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cible by the inferences of reason, from the necessary character of an all-perfect Governor of free and intelligent beings

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CHAP. V.-On future reward, as deducible by the inferences of reason, from the necessary character of an all-perfect Governor of free and intelligent beings

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CHAP. VI.-On future punishment, as deducible by
the inferences of reason, from the necessary cha-
racter of an all-perfect Governor of free and intel-
ligent beings
CHAP. VII.-On the probable duration of future
punishment, as deducible by the inferences of rea-
son, from the necessary character of an all-perfect
Governor of free and intelligent beings

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ting a social spirit, and inciting us to the relief of our fellow creatures

CHAP. III.-On enthusiasm in religion

CHAP. IV. On duelling

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CHAP. V. On diffusing the Christian religion amongst Heathen nations

CHAP. VI.-On the education of the poor

CHAP. VII.-On the public and private education of youth

CHAP. VIII. On the inconsistency and folly of the generality of Caristians

CHAP. IX.-Exhortation to zeal, and method in well-doing the joy of religion

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CHAP. X.-The same subject continued

CHAP. XI,-On God's greatness, and love; and man's insignificance

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CHAP. XII.-Dreadfulness of their future state, who

repent not of their sins: Christ's atonement unavailing to them; conclusion

Part the First.

CHAP. I.

On the Nature of Virtue and Vice; and the uncertainty which must ever attend unassisted Human Reason,

in its search after a perfect mode of moral and religious conduct.

VIRTUE, in free beings believing in the existence of a

God, and that he wishes from them some things rather than others, is, any mode of conduct adopted by them because, (resorting to the best light within their reach) they believe it to be that mode of conduct which God desires from them. And vice is the exact contrary of this; i. e. in free beings acknowledging the existence of a God, and that he wishes from them some things rather than others, it is departure from that mode of conduct which, according to the best light within their reach, they believe to be what God requires from them.

I am able to offer no other general definition of virtue. and vice, which, whilst it supposes the former attainable, the latter evitable by all mankind, shall at the same time constitute it sinful to remain in any degree ignorant of God's will, where a better knowledge of that will is within reach. I say to all mankind, for I assume that there are no people entirely without notions of a God, who both governs them, and expects from them some sort of service.

If such there be, they cannot fitly come under consideration in that part of my Book, which aims to shew the necessity of a religious motive to constitute virtue in all who confess the existence of a Deity, and that he wishes from them some particular mode of conduct in preference

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to all others. To have used, with an immediate and continual reference to him, their best means of discovering this particular mode of conduct, and their best power of conforming to it, is, I repeat, equally virtue in all mankind, however mistaken their notions of moral and religious rectitude may be.

If there exist a people (as it is said there does) who, according to the best light within their reach believe the sacrifice of their parents, under certain circumstances, to be an act acceptable to their gods, in them parricide, under those circumstances, is virtue. If there exist nations who, employing the best means of information which they can attain, account the murder of their children an offering grateful to the supreme power who rules them, in them infanticide is a virtuous act.

As the mere intention of serving God (if that can be called intention in a free being which does not display itself in act) though the best motive which can influence man, is obviously not virtue; as little such, considered abstractedly from their motives, are the best of those actions which we denominate virtuous. For, to the performance of many of these, mere constitution leads (1) some men; whilst to others it is impossible to perform them but by painful efforts, and great sacrifices of inclination. As it relates, for instance, to what, by a great prostitution of the word, we commonly call charity, when we mean alms-giving; some men are led to the practice of it by merė constitution; it gratifies them to give; it would be painful to them to refuse; but to others it would be as painful to give. Now if these men, supposing them to have followed the impulses of their respective natures, are to be judged for their actions merely; one to be rewarded we will suppose for his benevolence, and the other to lack reward, or receive punishment, for his want of benevolence, God does not deal impartially with them.

He will make a distinction between them in favour of the former, for a difference in his moral conduct, which, far from implying any merit in him, resulted merely from a

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