merely upon account of his virtue. And consequently the fear of punishment in this life, will preserve men from very few vices, since some of the blackest and basest do often prove the surest steps to favour; such as ingratitude, hypocrisy, treachery, malice, subornation, atheism, and many more, which human laws do little concern themselves about. But, when conscience placeth before us the hopes of everlasting happiness, and the fears of everlasting misery, as the reward and punishment of our good or evil actions; our reason can find no way to avoid the force of such an argument, otherwise than by running into infidelity.
Lastly, Conscience will direct us to love God, and to put our whole trust and confidence in him. Our love of God will inspire us with a detestation for sin, as what is of all things most contrary to his divine nature: and if we have an entire confidence in him, that will enable us to subdue and despise all the allurements of the world.
It may here be objected, if conscience be so sure a director to us Christians in the conduct of our lives, how comes it to pass that the ancient heathens, who had no other lights but those of nature and reason, should so far exceed us in all manner of virtue, as plainly appears by many examples they have left on record?
To which it may be answered; first, those heathens were extremely strict and exact in the education of their children; whereas among us this care is so much laid aside, that the more God has blessed any man with estate or quality, just so much the less in proportion is the care he takes in the education of his children, and particularly of that child which is to in-
herit
