the course of nature; have moderate defires, and be ready to give up even thefe. Now prayer, with exprefs acts of refignation, in refpect of external things, has a tendency to beget in us fuch difpofitions. However, I do not extend this to fuch perfons as are refigned to GOD in all things, temporal and fpiritual, for themfelves as well as for others, who, defiring nothing but that the will of GOD may be done, fee also that it is done, and acquiefce and rejoice in it.

Fifthly, Prayer must always be accompanied by faith; i. e. we must not only look up to GoD, as our fole refuge, but as an effectual one. He that believes the exiftence and attributes of GOD really and practically, will have this entire confidence, fo as to be affured, that the thing defired of GOD will be granted, either precisely as defired, or in fome way more fuitable to his circumstances; an act of refignation being here joined to one of faith. How far our Saviour's directions concerning faith in prayer are an encouragement and command to expect theprecife thing defired, is very doubtful to me. However, we may certainly learn from his example, that refignation is a neceffary requifite in prayer; that we ought always to fay, nevertheless not my will, but thine be done.

Sixthly, Public prayer is a neceffary duty, as well as private. By this we publicly profefs our obedience to God through CHRIST; we excite and are excited by others to fervency in devotion, and to Chriftian benevolence; and we have a claim to the promife of CHRIST to those who are affembled together in his name. The Chriftian religion has been kept alive, as one may fay, during the great corruption and apoftafy, by the public worship of GoD in churches; and it is probable, that religious affemblies will be much more frequent than they now are, whenever it fhall please GOD to put it into the hearts of Chriftians to proceed to the general converfion of

all nations. We ought therefore to prepare ourselves for, and haften unto, this glorious time, as much as poffible, by joining together in prayers for this purpofe; and fo much the more, as we see the day approaching.

Laftly, Family prayer, which is fomething between the public prayers of each church, and the private ones of each individual, must be neceffary, fince these are. The fame reafons are easily applied. And I believe it may be laid down as a certain fact, that no master or mistress of a family can have a true concern for religion, or be a child of GOD, who does not take care to worship GoD by family prayer. Let the obfervation of the fact determine.

SECT. VIII.

OF THE REGARD DUE TO THE PLEASURES AND PAINS OF THE MORAL SENSE IN FORMING THE RULE OF LIFE.

PROP. LXXIV.

The Moral Senfe ought to be made the immediate Guide of our Actions on all fudden Emergencies; and therefore its Pleafures may be confidered as making Part of our primary Purfuit.

IN deducing rules for focial conduct above, I laid down the moral fenfe as one, which ought to have great influence in the most explicit and deliberate actions. Now this is, in fome measure, fufficient to prove, that its pleafures make part of our primary purfuit. I here propofe to fhew, that the moral fense ought not only to have fome, but the fole influence, on emergent occafions; and this will be a farther recommendation of its pleasures.

That the moral fenfe is fuch an immediate guide, will appear for the following reafons.

First, Because it offers itself in the various occurrences of life, at the fame time producing its credentials. For it warns us before hand, and calls us to account afterwards; it condemns or acquits; it rewards by the pleafures of felf-approbation, or punishes by the pains of felf-condemnation. It ap

pears therefore with the authority of a judge, and alfo of one who knows the heart; and by confequence, it claims to be God's vicegerent, and the forerunner of the fentence which we may hereafter expect from him.

Secondly, The moral fenfe is generated chiefly by piety, benevolence, and rational felf-intereft; all which are explicit guides of life in deliberate actions. Since therefore thefe are excluded on fudden occafions, through the want of time to weigh and determine, it feems highly reafonable to admit the moral fenfe, which is their offspring, and whofe dictates are immediate, for their fubftitute.

Thirdly, The greatnefs, the permanency, and the calm nature of the pleafures of the moral fenfe, with the horrors, and conftant recurrency, of the fenfe of guilt, are additional arguments to fhew, that thefe pleasures and pains were intended for the guides of life, and the pleafures for a primary purfuit.

Fourthly. The mechanical generation of the pleafures and pains of the moral fenfe may by fome be thought an objection to the reafoning here ufed; but it will appear otherwife upon due confideration. For all the things which have evident final caufes, are plainly brought about by mechanical means; fo that we may argue either way, viz. either from feeing the mechanical means, to the existence of a final caufe, not yet discovered; or from the existence of a final caufe, to that of the mechanical means, not yet difcovered. Thes a perfon who fhould take notice, that milk always appeared in the breafts of the dam at the proper feafon for the young animal, might conclude that this was effected mechanically; or, if he firft faw that milk must be brought mechanically into the breafts, foon after the birth of the young, he might conclude that this milk would be of fome ufe; and, from a very little farther recollection,

might perceive that it was for the nourishment of the new-born animal. In like manner, if any one fees, that a power, like that of confcience, must be generated in the human mind, from the frame of it, compared with the impreffions made upon it by external objects, he may be affured that this power muft have fome ufe; and a very little reflection upon the divine attributes, and the circumstances of mankind, will fhew that its peculiar ufe must be that of a guide and governor.

If we could fuppofe the moral fenfe to be either an inftinct impreffed by GoD, or the necessary result of the eternal reasons and relations of things, inde pendent of affociation, it ought ftill to be confidered as a guide of life. For fince the favourers of each of these fuppofitions maintain, that the moral fenfe is entirely coincident with the precepts of benevolence and piety; it muft, according to them, be made their fubftitute upon emergent occafions.

PROP. LXXV.

To deduce practical Rules for the Regulation and Improvement of the Moral Senfe.

THERE are three things principally neceffary in the conduct of the moral fenfe. Firft, That it extend to all the actions of moment, which occur in the intercourses of human life; and be a ready monitor to us on fuch occafions. Secondly, That it should not defcend to minute and trifling particulars; for then it would check benevolence, and turn the love of God into a fuperftitious fear. And, Thirdly, That its informations be in all cafes agreeable to piety and benevolence, whofe fubftitute it is.