In presuming to offer a criticism upon Paley, I readily concede to the defenders of his system, that it is not to be classed with the utilitarianism of Hume and Godwin; and that it is not, correctly speaking, chargeable with selfishness, in holding out the happiness of a future state as a motive to virtue. The latter part of his system is clearly countenanced by the sacred writings; and it does appear to be a stretch of language, to apply the term selfishness to the longing which the sincere Christian feels for the full enjoyment of God. In regard to the former part of his doctrine, again, it appears that Paley meant to propose the will of God as the rule or obligation of morals, and utility only as a criterion or guide; though it must be confessed that his language is liable to much misconstruction, and is somewhat at variance with itself. The real objection to the doctrine of Paley, I apprehend, lies in his unqualified rejection of the supreme authority of conscience, and in the mental operation which he substitutes in its place, namely, a circuitous process of reasoning, in each individual, respecting the entire and ultimate expediency of actions. There are two considerations which appear to present serious objections to this part of the system as a doctrine to be applied to practical purposes. (1.) If we suppose a man deliberating respecting an action, which he perceives would be eminently expedient and useful in an individual case, and which he feels to be highly desirable in its immediate reference to that case,--we may naturally ask, whether he is in a likely condition to find his way to a sound conclusion respecting the consequences of the action "upon the whole, at the long run, in all its consequences, remote and collateral."--It may certainly be doubted whether, in any case, there is not great danger of differences of opinion arising, respecting this extended and ultimate expediency:--and it must be admitted that, in the man now referred to, the very circumstances of his perception of great and immediate utility, and the state of desire connected with it, would constitute a moral condition which might interfere, in a very material degree, with his calculation as to its ultimate expediency. Upon whatever system we proceed, I fear it must be conceded as a fact, that there is a singular propensity in the mass of mankind to consider their own pains and pleasures before those of other men; and that this propensity must interfere with the cool course of moral calculation which the system of utility must consider as indispensable. (2.) Independently of this consideration, we may be allowed to doubt, whether any human being can arrive at such an extensive knowledge, as this theory seems to render necessary, of all the consequences of an action, remote and collateral. This would appear to constitute a kind and degree of knowledge to be found only in the Omniscience of the Deity. It is, in