The original obligation of all is the eternal Reason of Things; the sanction of Rewards and Punishments (though 'truly the most effectual means of keeping creatures in their duty') is only a secondary and additional obligation.

Proof of his position he finds in men's judgment of their own actions, better still in their judgments of others' actions, best of all in their judgment of injuries inflicted on themselves.

Nor does any objection hold from the ignorance of savages in matters of morality: they are equally ignorant of the plainest mathematical truths; the need of instruction does not take away the necessary difference of moral Good and Evil, any more than it takes away the necessary proportions of numbers.

He, then, instead of deducing all our several duties as he might, contents himself with mentioning the three great branches of them, (_a_) Duties in respect of _God_, consisting of sentiments and acts (Veneration, Love, Worship, &c.) called forth by the consideration of his attributes, and having a character of Fitness far beyond any that is visible in applying _equal_ geometrical figures to one another, (_b_) Duties in respect of our _Fellow-creatures:_ (1) Justice and Equity, the doing as we would be done by.

Iniquity is the very same in Action, as Falsity or Contradiction in Theory; what makes the one _absurd_ makes the other _unreasonable_; 'it would be impossible for men not to be as much (!) ashamed of _doing Iniquity_, as they are of _believing Contradictions_;' (2) _Universal Love or Benevolence_, the promoting the welfare or happiness of all, which is obligatory on various grounds: the Good being the fit and reasonable, the greatest Good is the _most_ fit and reasonable; by this God's action is determined, and so ought ours; no Duty affords a more ample pleasure; besides having a 'certain natural affection' for those most closely connected with us, we desire to multiply affinities, which means to found society, for the sake of the more comfortable life that mutual good offices bring.