sensible springs from practical laws that its power of judgement begins to show itself to advantage. It then becomes even subtle, whether it be that it chicanes with its own conscience or with other claims respecting what is to be called right, or whether it desires for its own instruction to determine honestly the worth of actions; and, in the latter case, it may even have as good a hope of hitting the mark as any philosopher whatever can promise himself. Nay, it is almost more sure of doing so, because the philosopher cannot have any other principle, while he may easily perplex his judgement by a multitude of considerations foreign to the matter, and so turn aside from the right way.

Would it not therefore be wiser in moral concerns to acquiesce in the judgement of common reason, or at most only to call in philosophy