this occasion one of these arguments, which I shall endeavour
to render still more conclusive, and more applicable to the present
subject.

Reason is the discovery of truth or falshood. Truth or falshood consists
in an agreement or disagreement either to the real relations of ideas,
or to real existence and matter of fact. Whatever, therefore, is not
susceptible of this agreement or disagreement, is incapable of being
true or false, and can never be an object of our reason. Now it is
evident our passions, volitions, and actions, are not susceptible of
any such agreement or disagreement; being original facts and realities,
compleat in themselves, and implying no reference to other passions,
volitions, and actions. It is impossible, therefore, they can be
pronounced either true or false, and be either contrary or conformable
to reason.

This argument is of double advantage to our present purpose. For
it proves DIRECTLY, that actions do not derive their merit from a
conformity to reason, nor their blame from a contrariety to it; and it
proves the same truth more INDIRECTLY, by shewing us, that as reason
can never immediately prevent or produce any action by contradicting or
approving of it, it cannot be the source of moral good and evil, which
are found to have that influence. Actions may be laudable or blameable;
but they cannot be reasonable: Laudable or blameable, therefore, are
not the same with reasonable or unreasonable. The merit and demerit
of actions frequently contradict, and sometimes controul our natural
propensities. But reason has no such influence. Moral distinctions,
therefore, are not the offspring of reason. Reason is wholly inactive,
and can never be the source of so active a principle as conscience, or a
sense of morals.

But perhaps it may be said, that though no will or action can
be immediately contradictory to reason, yet we may find such a
contradiction in some of the attendants of the action, that is, in its
causes or effects. The action may cause a judgment, or may be obliquely
caused by one, when the judgment concurs with a passion; and by an
abusive way of speaking, which philosophy will scarce allow of, the same
contrariety may, upon that account, be ascribed to the action. How
far this truth or faishood may be the source of morals, it will now be
proper to consider.

It has been observed, that reason, in a strict and philosophical sense,
can have influence on our conduct only after two w