that man is but an imperfect and short-sighted creature; and, on this account, he requires a guide to point out to him what is really calculated to promote his permanent happiness. Now, it will be found, that there is no real happiness in the mere act of virtue, independent of the word of God, and the dispensations of his Providence. It is agreed, that the good of each individual is the ultimate end of virtue; but the most interesting question is, where will he find this good? Nature and reason bid him pursue it; but is either sufficient to direct him to it? If these prove but frail guides; if they only prompt to happiness, without giving the requisite information how and where true happiness is to be found, we will have to apply to some other course for this important information. The state of morality in the heathen world is sufficient to convince us, that man cannot find out the happy course of conduct, if left entirely to himself. Epicurus bids him look for happiness in the pursuit of pleasure; Hieronymus cautions him to avoid pain; the Stoics tell him to follow nature; and the Peripatetics enjoin him to adhere steadily to virtue, which consists in securing as many of the advantages of body and of fortune as can be properly procured. Here we perceive a great contrariety of opinion, but all these

different schemes for happiness do pointedly show, that the framers of them had no infallible standard of good and evil, by which to regulate their conduct. This standard can only be found in the will and appointments of our Creator. There are no natural affections of virtue implanted in human nature sufficiently strong to be invariably and exclusively depended upon; there is no intrinsic or peculiar fitness in virtue which can render it an object of our esteem or affection; neither nature nor reason will make a man steadily pursue any thing but his own immediate good; nor does the final happiness of mankind, either in this life, or in that which is to come, depend upon the sole efficiency of virtue, considered in itself. We must, therefore, have recourse to the belief in a Deity, and superintending Providence; taking the Scriptures as our foundation of duty, and of our hopes of future felicity. All true principles of moral obligation lie hid from the natural powers of the atheist or the fatalist, from them who think in their heart there is no God, and those who strive to make themselves happy independent of the Deity's immediate assistance.

The great dispute amongst the various parties who have written on morality has been, what was the obliging cause of duty? Now, we maintain,

that the uniform practice of virtue towards all mankind becomes our duty when revelation has informed us that God will make us finally happy for it in another life. All moral motives become weak and inefficient when our happiness is kept out of view; and our constitution is such, and God has made it such, that without a prospect of advantage, we are unable to be moved by any thing. Even the authority of the Almighty will have little weight where our compliance with it does not forward the pursuit of our happiness; for the source of moral obligation is not so much his will to have us to deserve it, as it is his will to make us happy. If we look at the principles of natural religion alone, we will find that they are of themselves inadequate to enforce the truth on our minds, that a constant and universal practice of virtue will appear to be agreeable to nature and reason; we must, therefore, look for the true source of all moral obligation in the revealed will of God; where it is plainly and forcibly laid down, that virtue becomes our duty, because the Almighty has expressly promised to reward all those in another and happier state of existence, who diligently seek him in this.

Seeking, therefore, in the book of Revelation for the only efficient and certain obligation to virtue,

we may divide it into three leading divisions. First, That law, and those promises which were given to man before the promulgation of the laws of Moses. Secondly, That part of revelation which embraces that portion of the history of the Jews while the law existed in full force. And, thirdly, Christianity after the Mosaic ritual was abrogated. On all these points it will be our intention to show, that obedience to virtue, or the will of God, was enforced by the promises of happiness in a future life.

First, The penalty which was inflicted upon our first parents for eating of the forbidden fruit was the loss of immortality. St. Paul observes that we shall all be made alive in Christ, as we all died in Adam; and that the life which is to be restored to man, by the vicarious sufferings of Christ, is precisely of the same nature as that which we lost by the fall. But man did not only lose eternal life by his disobedience, but he also forfeited his true happiness, and was condemned to labour and sorrow. The sentence passed upon him was, "Cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return into the ground;

for out of it wast thou taken; for dust thou art, and unto dust shalt thou return." There were other evils besides these now enumerated, entailed upon our posterity; but these are sufficient to show that happiness, the ultimate end which reason and nature prompt us to pursue, was far removed out of our reach; that great uncertainty prevailed as to what it really was, and where to be found; and, in consequence, the performance of virtue became precarious, and made to rest upon uncertain and inadequate motives.

But, immediately after the fall, a promise was given by God to our first parents, that the immortal life and perfect happiness, which they had lost, should, at some remote period, be restored to their race; and this covenant was formally renewed to the patriarch Abraham. The first notice which the Almighty gave of himself to the father of the faithful was by "calling him from his own country and family, with a promise that he would make of him a great nation; would bless him; would make his name great, and he should be a blessing; that he would bless those who should bless him, and curse those who should curse him; and that in him all the families of the earth should be blessed."*

Gen. i. 12. Sherlock on Prophecies.