dishonest, below the dignity of a man, and opposite to virtue, the highest perfection of human nature, to do otherwise.
Virtue generally approved, not because innate, but because profitable. § 6. Hence naturally flows the great variety of opinions concerning moral rules which are to be found among men, according to the different sorts of happiness they have a prospect of, or propose to themselves: which could not be if practical principles were innate, and imprinted in our minds immediately by the hand of God. I grant the existence of God is so many ways manifest, and the obedience we owe him so congruous to the light of reason, that a great part of mankind give testimony to the law of nature; but yet I think it must be allowed, that several moral rules may receive from mankind a very general approbation, without either knowing or admitting the true ground of morality; which can only be the will and law of a God, who sees men in the dark, has in his hand rewards and punishments, and power enough to call to account the proudest offender: for God having, by an inseparable connexion, joined virtue and public happiness together, and made the practice thereof necessary to the preservation of society, and visibly beneficial to all with whom the virtuous man has to do, it is no wonder that every one should not only allow, but recommend and magnify, those rules to others, from whose observance of them he is sure to reap advantage to himself. He may, out of interest as well as conviction, cry up that for sacred, which, if once trampled on and profaned, he himself cannot be safe nor secure. This, though it takes nothing from the moral and eternal obligation which these rules evidently have, yet it shows that the outward acknowledgment men pay to them in their words, proves not that they are innate principles; nay, it proves not so much as that men assent to them inwardly in their own minds, as the inviolable rules of their own practice: since we find that self-interest, and
