The moment he thinks of

of the rule, more than the rule itself. But it is otherwise with regard to justice: the man who in that refines the least, and adheres with the most obstinate stedfastness to the general rules themselves, is the most commendable, and the most to be depended upon. Though the end of the rules of justice be, to hinder us from hurting our neighbour, it may frequently be a crime to violate them, though we could pretend, with some pretext of reason, that this particular violation could do no hurt. A man often becomes a villain the moment he begins, even in his own heart, to chicane in this manner. departing from the most staunch and positive adherence to what those inviolable precepts prescribe to him, he is no longer to be trusted, and no man can say what degree of guilt he may not arrive at. The thief imagines he does no evil, when he steals from the rich, what he supposes they may easily want, and what possibly they may never even know has been stolen from them. The adulterer imagines he does no evil, when he corrupts the wife of his friend, provided he covers his intrigue from the suspicion of the husband, and does not disturb the peace of the family. When once we begin to give way to such refinements, there is no enormity so gross of which we may not be capable.

The rules of justice may be compared to the rules of grammar; the rules of the other virtues, to the rules which critics lay down for the attainment of what is sublime and elegant in composition. The one, are precise, accurate, and indispensable. The other, are loose, vague, and indeterminate, and present us rather with a general idea of the perfection we ought to aim

at, than afford us any certain and infallible directions for acquiring it. A man may learn to write grammatically by rule, with the most absolute infallibility; and so, perhaps, he may be taught to act justly. But there are no rules whose observance will infallibly lead us to the attainment of elegance or sublimity in writing: though there are some which may help us, in some measure, to correct and ascertain the vague ideas which we might otherwise have entertained of those perfections. And there are no rules by the knowledge of which we can infallibly be taught to act upon all occasions with prudence, with just magnanimity, or proper beneficence: though there are some which may enable us to correct and ascertain, in several respects, the imperfect ideas which we might otherwise have entertained of those virtues.

It may sometimes happen, that with the most serious and earnest desire of acting so as to deserve approbation, we may mistake the proper rules of conduct, and thus be misled by that very principle which ought to direct us. It is in vain to expect, that in this case mankind should entirely approve of our behaviour. They cannot enter into that absurd idea of duty which influenced us, nor go along with any of the actions which follow from it. There is still, however, something respectable in the character and behaviour of one who is thus betrayed into vice, by a wrong sense of duty, or by what is called an erroneous conscience. How fatally soever he may be inisled by it, he is still, with the generous and humane, nore the object of commiseration than of hatred or resentment. They lament the weakness of human nature, which exposes us to such unhappy delusions,

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even while we are most sincerely labouring after perfection, and endeavouring to act according to the best principle which can possibly direct us. False notions of religion are almost the only causes which can occasion any very gross perversion of our natural sentiments in this way; and that principle which gives the greatest authority to the rules of duty, is alone capable of distorting our ideas of them in any considerable degree. In all other cases common sense is sufficient to direct us, if not to the most exquisite propriety of conduct, yet to something which is not very far from it; and provided we are in earnest desirous to do well, our behaviour will always, upon the whole, be praise-worthy. That to obey the will of the Deity, is the first rule of duty, all men are agreed. But concerning the particular commandments which that will may impose upon us, they differ widely from one another. In this, therefore, the greatest mutual forbearance and toleration is due; and though the defence of society requires that crimes should be punished, from whatever motives they proceed, yet a good man will always punish them with reluctance, when they evidently proceed from false notions of religious duty. He will never feel against those who commit them that indignation which he feels against other criminals, but will rather regret, and sometimes even admire, their unfortunate firmness and magnanimity, at the very time that he punishes their crime. In the tragedy of Mahomet, one of the finest of Mr. Voltaire's, it is well represented, what ought to be our sentiments for crimes which proceed from such motives. In that tragedy, two young people of different sexes, of the most innocent and virtuous dispositions,

and without any other weakness except what endears them the more to us, a mutual fondness for one another, are instigated by the strongest motives of a false religion, to commit a horrid murder, that shocks all the principles of human nature. A venerable old man, who had expressed the most tender affection for them both, for whom, notwithstanding he was the avowed enemy of their religion, they had both conceived the highest reverence and esteem, and who was in reality their father, though they did not know him to be such, is pointed out to them as a sacrifice which God had expressly required at their hands, and they are commanded to kill him. While they are about executing this crime, they are tortured with all the agonies which can arise from the struggle between the idea of the indispensableness of religious duty on the one side, and compassion, gratitude, reverence for the age, and love for the humanity and virtue, of the person whom they are going to destroy, on the other. The representation of this exhibits one of the most interesting, and perhaps the most instructive spectacle, that was ever introduced upon any theatre. The sense of duty, however, at last prevails over all the amiable weaknesses of human nature. They execute the crime imposed upon them; but immediately discover their error, and the fraud which had deceived them, and are distracted with horror, remorse, and resentment. Such as are our sentiments for the unhappy Seid and Palmira, such ought we to feel for every person who is in this manner misled by religion, when we are sure that it is really religion that misleads him, and not the pretence

of it, which is made a cover to some of the worst of human passions.

As a person may act wrong by following a wrong sense of duty, so nature may sometimes prevail, and lead him to act right in opposition to it. We cannot in this case be displeased to see that motive prevail, which we think ought to prevail, though the person himself is so weak as to think otherwise. As his conduct, however, is the effect of weakness, not principle, we are far from bestowing upon it any thing that approaches to complete approbation. A bigotted Roman catholic, who, during the massacre of St. Bartholomew, had been so overcome by compassion, as to save some unhappy protestants, whom he thought it his duty to destroy, would not seem to be entitled to that high applause which we should have bestowed upon him, had he exerted the same generosity with complete self-approbation. We might be pleased with the humanity of his temper, but we should still regard him with a sort of pity, which is altogether inconsistent with the admiration that is due to perfect virtue. It is the same case with all the other passions. We do not dislike to see them exert themselves properly, even when a false notion of duty would direct the person to restrain them. A very devout quaker, who upon being struck upon one cheek, instead of turning up the other, should so far forget his literal interpretation of our Saviour's precept, as to bestow some good discipline upon the brute that insulted him, would not be disagreeable to We should laugh, and be diverted with his spirit, and rather like him the better for it. But we should by no means regard him with that respect and esteem

us.