would persuade them to is not contrary to their interest. It may be
allowed, without any prejudice to the cause of virtue and religion,
that our ideas of happiness and misery are of all our ideas the
nearest and most important to us; that they will, nay, if you
please, that they ought to prevail over those of order, and beauty,
and harmony, and proportion, if there should ever be, as it is
impossible there ever should be, any inconsistence between them,
though these last, too, as expressing the fitness of actions, are
real as truth itself. Let it be allowed, though virtue or moral
rectitude does indeed consist in affection to and pursuit of what is
right and good, as such, yet, that when we sit down in a cool hour,
we can neither justify to ourselves this or any other pursuit, till
we are convinced that it will be for our happiness, or at least not
contrary to it.

Common reason and humanity will have some influence upon mankind,
whatever becomes of speculations; but, so far as the interests of
virtue depend upon the theory of it being secured from open scorn,
so far its very being in the world depends upon its appearing to
have no contrariety to private interest and self-love. The
foregoing observations, therefore, it is hoped, may have gained a
little ground in favour of the precept before us, the particular
explanation of which shall be the subject of the next discourse.

I will conclude at present with observing the peculiar obligation
which we are under to virtue and religion, as enforced in the verses
following the text, in the epistle for the day, from our Saviour's
coming into the world. THE NIGHT IS FAR SPENT, THE DAY IS AT HAND;
LET US THEREFORE CAST OFF THE WORKS OF DARKNESS, AND LET US PUT ON
THE ARMOUR OF LIGHT, &c. The meaning and force of which exhortation