[Footnote 1:  The saying of Tiberius as given by Tacitus ("Annals,” bk. i., c. lxxiii.), Deorum offensa diis curae. [T.S.]]

But although conscience hath been abused to those wicked purposes which I have already related, yet a due regard to the directions it plainly giveth us, as well as to its accusations, reproaches, and advices, would be of the greatest use to mankind, both for their present welfare and future happiness.

Therefore, my discourse at this time shall be directed 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 shew 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 public 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 but virtuous in part; they will be just in their dealings between man and man; but if they find themselves disposed to pride, lust, intemperance, or avarice, they do not think their morality concerned to check them in any of these vices, because it is the great rule of such men, that they may lawfully follow the dictates of nature, wherever their safety, health, and fortune, are not injured.  So, that upon the whole, there is hardly one vice which a mere moral man may not upon some occasions allow himself to practise.

The other false principle, which some men set up in the place of conscience to be their director in life, is what those who pretend to it, call Honour.