he foundation of their moral duties. When I
reflect on this, I say, I fall back into diffidence and scepticism, and
suspect that an hypothesis, so obvious, had it been a true one, would,
long ere now, have been received by the unanimous suffrage and consent
of mankind.

PART II.

Having explained the moral APPROBATION attending merit or virtue, there
remains nothing but briefly to consider our interested OBLIGATION to
it, and to inquire whether every man, who has any regard to his own
happiness and welfare, will not best find his account in the practice of
every moral duty. If this can be clearly ascertained from the foregoing
theory, we shall have the satisfaction to reflect, that we have
advanced principles, which not only, it is hoped, will stand the test
of reasoning and inquiry, but may contribute to the amendment of men's
lives, and their improvement in morality and social virtue. And though
the philosophical truth of any proposition by no means depends on its
tendency to promote the interests of society; yet a man has but a bad
grace, who delivers a theory, however true, which, he must confess,
leads to a practice dangerous and pernicious. Why rake into those
corners of nature which spread a nuisance all around? Why dig up the
pestilence from the pit in which it is buried? The ingenuity of your
researches may be admired, but your systems will be detested; and
mankind will agree, if they cannot refute them, to sink them, at least,
in eternal silence and oblivion. Truths which are pernicious to society,
if any such there be, will yield to errors which are salutary and
ADVANTAGEOUS.

But what philosophical truths can be more advantageous to society, than
those here delivered, which represent virtue in all her genuine and most
engaging charms, and makes us approach her with ease, familiarity, and
affection? The dismal dress falls off, with which many divines, and
some philosophers, have covered her; and nothing appears but gentleness,
humanity, beneficence, affability; nay, even at proper intervals, play,
frolic, and gaiety. She talks not of useless austerities and rigours,
suffering and self-denial. She declares that her sole purpose is to make
her votaries and all mankind, during every instant of their existence,
if possible, cheerful and happy; nor does she ever willingly part with
any pleasure but in hopes of ample compensation in some other period
of their lives. The sole trouble which she demands, is