rected to prove to you, that there is no solid, firm foundation for virtue, but on a conscience which is guided by religion.
In order to this, I shall first show you the weakness and uncertainty of two false principles, which many people set up in the place of conscience, for a guide to their actions.
The first of these principles is, what the world usually calls moral honesty. There are some people, who appear very indifferent as to religion, and yet have the repute of being just and fair in their dealings; and these are generally known by the character of good moral men. But now, if you look into the grounds and the motives of such a man's actions, you shall find them to be no other than his own ease and interest. For example: you trust a moral man with your money in the way of trade, you trust another with the defence of your cause at law, and perhaps they both deal justly with you. Why? not from any regard they have for justice, but because their fortune depends upon their credit, and a stain of open publick dishonesty must be to their disadvantage. But let it consist with such a man's interest and safety to wrong you, and then it will be impossible you can have any hold upon him; because there is nothing left to give him a check, or put in the balance against his profit. For if he hath nothing to govern himself by but the opinion of the world, as long as he can conceal his injustice from the world, he thinks he is safe.
Besides, it is found by experience, that those men who set up for morality without regard to religion, are generally virtuous but in part; they will be just in their dealings between man and man; but if they
