If we turn our observations inward on ourselves, we feel a consciousness of right and wrong, of just and unjust. No refinement of sophistry can argue away the universal sense prevailing in the human mind, of the existence of good and bad, and of their opposite natures. Again; we not only approve good, and disapprove evil, but we experience a sensible selfsatisfaction in the exercise of good; and on the other hand, uneasiness and remorse in the perpetration of evil. This innate consciousness, this spontaneous distinction, suggests the further idea of accountableness and retributionin some future state of existence. Without sup

posing such a state, the life of man presents an unmeaning medley of tragedy and farce, and (contrary to the general economy observable in nature) seems utterly disproportioned to the extent of his intellectual and moral faculties, and at variance with the prevailing beauty, proportion, and harmony of the creation.With such a state supposed, these contrarieties are reconciled, and the difficulties arising from them disappear. And so, in fact, we find that in all ages and countries, civilized or barbarous,

this principle of future accountableness has been felt and admitted; and its inherent residence in the mind of man is further proved by the variety of religions which priestcraft and superstition have raised, throughout the world, on this simple broad basis.

:

That happiness (whether with or without reference to a future state) is the universal and natural object of the desires and exertions of man, is too obvious to require proof: all ages and sexes, dispositions and capacities, agree in the pursuit, differing only in the means of acquiring it multitudes seek it in the gratification of sense; numbers in the enjoyment which power or wealth are supposed to bestow; but even these generally admit that the purest and most permanent happiness of which mortality is capable, is rather to be found in the exercise of the social and benevolent affections; in the selfapprobation and the esteem of men, which is obtained by virtue; and in the additional satisfaction resulting from the connection ordinarily observable between the habitual exercise of benevolence, temperance, piety, and integrity; and the enjoyment of health, security, peace,

and competence; -a connection, we may remark, strongly indicative both of the beneficence of the Supreme Being, in rendering the performance of our duties the instrument of our purest pleasures, and also expressive of his will with regard to our conduct.

What has here been said, will hardly be disputed; nor that multitudes who profess an entire conviction of these truths, do still continue miserably to fail in their search of happiness. Equally will it be admitted, that too many sacrifice not only their rest and health, but also their integrity and peace of mind, to obtain wealth, power, or pleasure; though they witness around them innumerable instances of fai-* lure in the pursuit; and not only so, but instances of their innate insufficiency, even when· attained, to yield that felicity, which the heart of man naturally craves. Since Reason then." is, from the counteraction of passion, or from whatever other cause you please to assign, oftenfound unequal to the securing our steps in the road which, herself tells us, leads, with the least uncertainty, to our present happiness; and, if there be a future state, to our probable wel

fare in that state; let us enquire whether our CREATOR has not vouchsafed some further light or motives to right conduct, in aid of those which reason holds out ; - such a principle, RELIGION professes herself.

By Religion, I mean, "Such a sense of the "attributes and perfections of GOD, of his

power, wisdom, and goodness, as shall in"cline us (by those powerful movers of human "action-hope and fear) to make his will, so "far as it is known to us, the rule of our con"duct; and such habits of reflection, medita"tion, and prayer, as may impress this sense 66 on our minds, with sufficient force, to pro"duce an habitual effect on our practice;"and thus, by degrees, bring over habit to the side of reason, in opposition to passion and sense. It is clear that these impressions must be favourable to the emancipation of reason from the usurpations of passion: and it will, I think, be admitted as a necessary conse quence, that they must therefore be favourable to happiness.

But as the force of passion, and the pursuits and cares of life, are found so frequently to re

sist these impressions; as the sense of guilt leaves the mind in doubtful apprehension whether any, and what, future punishment may attend its commission :- whether reformation for the future will entirely atone for past of fences;- whether, however possible or probable a future state, such a state, after all, may not prove a false notion; as reason affords only probabilities in the affirmative of these interesting questions; and as her results, imperfect at best, are often obscured by the momentary, but often imperious, calls of passion, or by the influence of prejudice; or are even affected sometimes by a temporary derangement of our physical system; - on all these accounts, something more nearly approaching to certainty on this most interesting of all concerns, viz. our actual future fate; and our present duty, as it may influence that fate; is surely highly desirable; and this, CHRISTIANITY professes to afford.

It addresses itself to men as to reasonable beings, conscious of right and wrong; as capable of pursuing or shunning either of these, and as accountable accordingly for their conduct.