depth of winter, exhibits the same emblematic instruction; and, could we suspend the effect of previous experience, it might appear perhaps as incredible, that the whole vegetable world, in the course of a few months, should resume its former verdure and beauty, as that the dead of all past ages should rise again at the last day. May we not then address the philosophic unbeliever in the words of one of our popular poets:

Read nature; nature is a friend to truth,
Nature is christian, preaches to mankind,
And bids dead matter aid us in our creed.

Other instances of analogy I leave to the reader's own observation and enquiry; and, as his view becomes more extended, he will more clearly discover that the source of men's infidelity lies in their ignorance of nature as well as of revelation.

Let us now proceed to consider, in a few instances, how the philosophy called moral may contribute to the promotion of religion and virtue.

1. And, first, it may contribute, by tracing out, however imperfectly, the equity and goodness of the divine laws and dispensations, when once they are actually declared and manifested; which is a very different thing from an attempt to determine, à priori, what these laws and dispensations ought to be, from our abstracted ideas of equity and goodness. To proceed in this method would generally be an act of high presumption, and might easily betray the arrogant speculator into very dangerous errors; while the former mode of investigation, provided it is kept within the limits of the human understanding, and conducted with due reverence and humility, is the noblest exercise of true philosophy, which may thus afford succour to faith in the hour of trial, and add strength and confirmation to virtue. For though implicitly to obey all the commands of God, and acquiesce in all his proceedings towards us, is our evident duty, and constitutive of our perfection and happiness, it is often no small advantage

in our present state of infirmity, when we are able to discern, that infinite wisdom and benignity are in conjunction with sovereign authority, and that the ways of heaven towards men are not the issues of mere will and pleasure, but have a reason in the divine perfections, in the nature and fitness of things, and bear a gracious regard to our present and future welfare. In proportion as this is seen; our self-love is disarmed, and our natural obstinacy softened. When we see that the gospel is no arbitrary plot to lay our pride in the dust, but a demonstration of the wisdom and righteousness of God, in the recovery of man to more than his original glory and happiness, we shall be disposed to regard it with less repugnance; and again, when we see that its moral precepts are conducive to the same great end, and were never meant to impose any unnecessary restraints on our liberty, or to abridge our innocent enjoyments, we shall be less offended with

* Ephes. i. 8. Rom. iii. 25. ;

their apparent severity. Thus, by a discovery that we are under the direction of a will that is at once good and acceptable and perfect, we shall be the more powerfully induced to embrace it with a cordial alacrity.

2. Again: Moral Philosophy, by shewing more minutely the nature and extent of our social obligations, may be serviceable to the cause of virtue. The principle of virtue, which is the love of God and man, is indeed the same in all; but the proper display of it in practice varies with every individual, and manifestly depends on his particular station and circumstances in the world.

It is true, the scripture enters into sundry details upon this subject*, and supplies sufficient rules for the general conduct of life, in every age and country,

See, among other instances, the 13th chapter to the Romans, and the 2d chapter of the Epistle to Titus.

and in every condition of rank and fortune. Yet still there remain many decencies and proprieties of behaviour, many minor duties, which can only be known by a careful survey of the times and circumstances in which we are actually placed. For want of this, good men may often behave themselves worse than others, who neither fear God, nor regard their fellow-creatures, any farther than their present interest is concerned. For want of duly considering the state of society they are under, its different claffes, and their various relations among themselves, and to one another, they may very culpably fail in those decorums and laudable usages, of which a discreet man of the world is observant. What usually tempts persons of piety to this inattention is an opinion, that all the form and circumstance, the mode and ceremony of life, are little things. Here then a prudent philosophy may come in aid of their religion, by teaching them, that on these little things depends much of the good order that is found amongst men, and much