It is carefully to be observed, and ought to be recollected after all proofs of virtue and religion, which are only general, that as speculative reason may be neglected, prejudiced, and deceived, so also may our moral understanding be impaired and perverted, and the dictates of it not impartially attended to. This indeed proves nothing against the reality of our speculative or practical faculties of perception? against their being intended by nature, to inform us in the theory of things, and instruct us how we are to behave, and what we are to expect in consequence of our behavior. Yet our liableness, in the degree we are liable, to prejudice and perversion, is a most serious admonition to us to be upon our guard, with respect to what is of such consequence, as our determinations concerning virtue and religion; and particularly not to take custom, and fashion, and slight notions of honor, or imaginations of present ease, use, and convenience to mankind, for the only moral rule.[118] The foregoing observations, drawn from the nature of the thing, and the history of religion, amount, _when taken together_, to a real practical proof of it, not to be confuted: such a proof as, considering the infinite importance of the thing, I apprehend, would be admitted fully sufficient, in reason, to influence the actions of men, who act upon thought and reflection, if it were admitted that there is no proof of the contrary. But it may be said; “There are many probabilities, which cannot indeed be confuted; _i.e._ shown to be no probabilities, and yet may be overbalanced by greater probabilities, on the other side; much more by demonstration. And there is no occasion to object against particular arguments alleged for an opinion, when the opinion itself may be clearly shown to be false, without meddling with such arguments at all, but leaving them just as they are.[119] Now the method of government by rewards and punishments, and especially rewarding and punishing good and ill desert as such respectively, must go upon supposition, that we are free and not necessary agents. And it is incredible, that the Author of nature should govern us upon a supposition as true, which he knows to be false; and therefore absurd to think, he will reward or punish us for our actions hereafter; especially that he will do it under the notion, that they are of good or ill desert.”