ment of the individual, and their agreement with the universal system of being.

We find, therefore, the wisest of men, in the earliest ages of the history of philosophy, throughout the heathen world, diligently occupied in collecting these moral principles, and in enforcing their obligation upon others. At first, their instructions were scattered and proverbial. A single moral sentiment was conveyed, in a sententious style, as distinguished for its point as for its brevity, that it might be alike felt and remembered. Then followed another detached maximimportant in itself-but having no connexion with that which preceded. After a time it was found necessary to combine these, that they might gather strength from association; and to enter more into the detail of their nature and their reasons, that the hidden wisdom of the sage might be exhibited in a form accessible to public apprehension. To render the principle still more attractive, it was presented in the most popular shape in which it could be clothed-the appeal was made to the eye as well as to the ear-to the external forms of material being, as well as to the intellectual faculties of the mind-to the familiar observations of common life, as well as to the power of thoughtto the imagination, as well as to the understanding. Circumstances were invented to show the true character of such as existed-and the visible creation furnished illustrations of abstract principles suggested to the mind; moral truths were

thus conveyed to the heart, through the medium of parables.

The maxims of the seven celebrated Grecian sages furnish an example of the proverbial mode of moral instruction, and the method adopted by Pythagoras elucidates the parabolic.

In the meanwhile genius and philosophy advanced-assumed a systematic shape—were every day making new discoveries, and diligently laying down fixed laws to regulate and facilitate their ardent inquiries: but the greatest of men were contented to distribute general maxims of moral obligation, in loose and unconnected forms, until that luminary arose in Greece, before whom all contemporary lights" hid their diminished heads." Socrates considered morals as at once the fountain and the end of true philosophy. To the cultivation of these he directed exclusively all his mighty powHe collected whatever others had suggested, and supplied from the treasures of his own genius what appeared defective. To find out the spring of moral duty-to apply its principles to all the relations of life, and to enforce its obligations, engaged all his attention. The first he did not fail to trace to the Deity-the latter he delineated with the powerful hand of a master: but when he contemplated his own grand outline, he discovered how much remained to fill it up, which surpassed even his matchless powers-and confessed the necessity of that, for which we this day contend-a revealed Standard of Morals.

ers.

After the vices and superstitions of the age in which he lived had hurried this great man out of the world, his labours did not die with him. He wrote nothing; but his disciples, Plato and Xenophon, recorded the words which fell from his lips

and with great fidelity preserved to posterity his principles, while they often decorated his simple language with their own eloquence. Morals now began to be regarded as a system; and became, what Socrates had feared, and cautioned his followers against, but too much matters of mere speculation. Lost in the mazes of metaphysical disquisitions, men were more anxious to exhibit and defend the subtilties of their own definitions and distinctions, than to chalk out a plain path for plain men; and to argue upon the origin of moral principles, than to enforce their eternal obligation.

The writers upon this important subject multiplied-and each allowing the existence of moral principle, accounted in various ways for its origin, applying to it standards no less diversified. Some founded it upon sympathy-the harmony of mind with mind, and of circumstances with circumstances. Some upon symmetry—the adjustment of the parts to the whole-suggesting what is beautiful, fit, and proper. Some upon utility-measuring the moral quality by that which was best suited to society and resolving the question finally into the dangerous principle of expediency. Others referred to a moral sense-out of which some of the former speculations arose. Others traced the origin

of morals in relation-appealed for their regulation and evidence to conscience-or rather consciousness -conscience being not a separate faculty of the mind, nor an additional sense-but a law incident to all the faculties, and impressed by the wisdom that formed us, upon our entire moral constitution. These adduced finally responsibility to enforce the observance of moral duties, which they traced from the Deity, as their author, again to the Deity, as their end. From our relation to him arose the obligation-and to him must be the responsibility of a relation, which, once admitted, can never be dissolved. And thus, after wandering over the speculations of the human mind, relative to the origin of duties which cannot be denied-we rest at last upon the will of God as the basis of all true morality, and the grand rule of all moral duty.

All other imagined bases are defective. Neither reason, nor conscience, could trace distinctly the principle, or guide unerringly its application. Even the voice of nature has ceased to be heard amidst the clamours of superstition—and her instinctive affections have been sacrificed to her fears. "She has given her first-born for her trausgression, the fruit of her body for the sin of her soul." Custoin has extinguished her tenderness; and with remorseless cruelty she has been known to expose the new-born infant to death, or to become herself its murderer. Conscience has yielded to habit and to interest. It is capable of cultivation: it is also capable of becoming demoralized. It may be

rendered callous-it may be silenced-it may be perverted-it may be darkened, as well as defiled. And in vain shall we then watch for the impulses of sympathy, or hope to perceive moral symmetry:

-the beauty of virtue will not attract-the deformity of vice will not terrify-we dare not trust the actions of such a man to the influence of the harmonies of society-or confide to him the decision of what is generally useful. He will sacrifice all utility to expediency, and find it expedient to secure his own interest, or that which he considers such, at the expense of the interests of others; his heart will grow cold, selfish, and contracted, and morals will be dried up in their bosom-spring. Dr. Paley, who so unhappily, at least in my judgment, introduced the dangerous doctrine of expediency, into his masterly system of Moral Philosophy, finds at last no rest for the sole of his foot, but in the will of God, and reposes safely his moral system there.

PROPHECY.

THE BIBLE, A CLASSIC:

IMAGINE to yourselves a number of men with minds divested of prejudice, opening the sacred volume, to read it with care and with attention. Such is its variety, and such its beauty, that it will interest each of them in his own peculiar way: but to some it will appear infinitely more impor.