SECT. IV.

Principles of Duty and of Benevolence.

HAving thus fhortly delineated the mo

ral laws of our nature, we proceed to an article of great importance, which is, to enquire into the means provided by our Maker for compelling obedience to these laws. The moral fenfe is an unerring guide; but the most expert guide will not profit those who are not difpofed to be led. This confideration makes it evident, that to complete the moral fyftem, man ought to be endued with fome principle or propenfity, fome impulfive power, to enforce obedience to the laws dictated by the moral fenfe.

The author of our nature leaves none of his works imperfect. In order to render us obfequious to the moral fenfe as our guide, he hath implanted in our nature the principles of duty, of benevolence, of rewards and punishments, and of repara

tion. It may poffibly be thought, that rewards and punishments, of which afterward, are fufficient of themfelves to enforce the laws of nature, without neceffity of any other principle. Human laws, it is true, are enforc'd by thefe means; because no higher fanction is under command of a terreftrial legiflator. But the celeftial legislator, with power that knows no control, and benevolence that knows no bounds, hath enforc'd his laws by means no lefs remarkable for mildnefs than for efficacy: he employs no external compulfion; but, in order to engage our will on the right fide, hath in the breaft of individuals established the principles of duty and of benevolence, which efficaciously excite them to obey the dictates of the moral fenfe.

The restraining and active duties being both of them effential to fociety, our Maker has wifely ordered, that the principle which enforces thefe duties, fhould be the moft cogent of all that belong to our nature. Other principles may folicit, allure, or terrify; but the principle of duty affumes authority, commands, and infifts

to be obey'd, without giving ear to any oppofing motive.

As one great purpose of fociety, is to furnish opportunities of mutual aid and fupport; nature feconding that purpose, hath provided the principle of benevolence, which excites us to be kindly, beneficent, and generous. Nor ought it to escape obfervation, that the author of nature, attentive to our wants and to our well-being, hath endued us with a liberal portion of that principle. It excites us to be kind, not only to those we are connected with, but to our neighbours, and even to those we are barely acquainted with. Providence is peculiarly attentive to objects in diftrefs, who require immediate aid and relief. To the principle of benevolence, it hath fuperadded the paffion of pity, which in every feeling heart is irrefiftible. To make benevolence more extenfive, would be fruitlefs; because here are objects in plenty to fill the most capacious mind. It would not be fruitless only, but hurtful to fociety: I fay hurtful; becaufe frequent difappointments in attempting to gratify our benevolence, would render it a troublesome guest, and VOL. IV. make

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make us cling rather to selfishness, which we can always gratify. At the fame time, tho' there is not room for a more extensive" lift of particular objects, yet the faculty we have of uniting numberless individuals into one complex object, enlarges greatly the sphere of benevolence. By that faculty our country, our government, our religion, become objects of public fpirit, and of a lively affection. The individuals that compofe the group, confidered apart, may be too minute, or too diftant, for our benevolence: but when united into one whole, accumulation makes them great, greatnefs makes them confpicuous; and affection, preferved entire and undivided, is bestow'd upon an abstract object, as upon one that is fingle and vifible; but with energy proportioned to its greater dignity and importance. Thus the principle of benevolence is not too fparingly scattered among men. It is indeed made fubordinate to felf-intereft, which is wifely ordered, as will afterward be made evident (a): but its power and extent are nicely proportioned to the limited capacity of man, and to his fituation in this world;

(a) Sect. 7.

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fo as better to fulfil its destination, than if it were an overmatch for felf-interest, and every other principle.

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SECT.

V.

Laws refpecting Rewards and Punishments.

Reflecting on the moral branch of our

nature qualifying us for fociety in a manner fuited to our capacity, we cannot overlook the hand of our Maker; for means fo finely adjusted to an important end, never happen by chance. It must however be acknowledged, that in many individuals, the principle of duty has not vigour nor authority fufficient to stem every tide of unruly paffion: by the vigilance of fome paffions, we are taken unguarded; deluded by the fly infinuations of others; or overwhelmed with the ftormy impetuofity of a third fort. Moral evil is thus introduced, and much wrong is done. This new fcene fuggests to us, that there must be fome article ftill wantG 23 ing