,
Then I resume the freedom which I gave,
Still thou art bound to vice, and still a slave.
Thou canst not wag thy finger, or begin
The least slight motion, but it tends to sin.

How's this? Not wag my finger, he replies?
No, friend; not fuming gums, nor sacrifice,
Can ever make a madman free, or wise.
Virtue and vice are never in one soul:
A man is wholly wise, or wholly is a fool.
This is the great lesson, that virtue alone is true honour, true freedom, and solid, durable happiness. It is indeed its own reward. There are no satisfactions equal to, or comparable with virtuous, rational exercises; nor can virtuous dispositions, and well improved moral powers be rewarded, or receive happiness suited to their nature, but from their exercises and employments about proper objects. And as virtue gives pleasure here in proportion to the improvements it makes, far beyond all that mere sense can yield, in the most advantageous circumstances of outward enjoyment; so in a state to come, it shall be so placed as its improvements require, that is, be placed in circumstances that shall afford it business or employment proportioned to its capacity, and by means thereof the highest satisfaction. — Such a basis for building moral instructions upon we find in history. We are warned in some pages to avoid the miseries and wretchedness which many have fallen into by departing from reason or virtue: — And in others, we meet with such virtuous characters and actions, as set forth the charms

of integrity in their full lustre, and prove that virtue is the supreme beauty, the supreme charm: that in keeping the precepts of moral rectitude, we secure a present felicity and reward; and have a presage of those higher rewards which await a steady course of right conduct in another world.— Glorious, natural virtue! Would mankind but hearken to its voice, and obey its dictates, there would be no such Beings as Invaders, Delinquents, and Traitors, in this lower world. The social inclinations and dispositions would for ever prevail over the selfish appetites and passions. The law of benevolence would be the rule of life. The advancement of the common good would be the work of every man.

The case however is; that the generality of mankind are too corrupt, to be governed by the great universal law of social nature, and to gratify ambition, avarice, and the like, employ a cunning or power, to seize the natural rights and properties of others: and therefore, to natural virtue