Another modification of the theories of morals remains to be mentioned;--namely, that of the distinguished Paley. This eminent writer is decidedly opposed to the doctrine of a moral sense or moral principle; but the system which he proposes to substitute in its place must be acknowledged to be liable to considerable objections. He commences with the proposition that virtue is doing good to mankind, in obedience to the will of God, and for the sake of everlasting happiness. The good of mankind, therefore, is the subject,--the will of God, the rule,--and everlasting happiness, the motive of human virtue. The will of God, he subsequently goes on to shew, is made known to us, partly by revelation, and partly by what we discover of his designs and dispositions from his works, or, as we usually call it, the light of nature. From this last source he thinks it is clearly to be inferred, that God wills and wishes the happiness of his creatures; consequently, actions which promote that will and wish must be agreeable to him, and the contrary. The method of ascertaining the will of God concerning any action, by the light of nature, therefore, is to inquire into the tendency of the action to promote or diminish general happiness. Proceeding on those grounds, he then arrives at the conclusion, that whatever is expedient is right; and that it is the utility of any moral rule alone, which constitutes the obligation of it. In his further elucidation of this theory, Dr. Paley admits, that an action may be useful, in an individual case, which is not right. To constitute it right, it is necessary that it shall be "expedient upon the whole,--at the long run, in all its effects, collateral and remote, as well as those which are immediate and direct."