tuity by way of inducement. Such is the nature of Law; we should not
obey the magistrate, unless rewards or punishments depended on our
obedience; so neither should we, without the same reason, do what is
right, or obey God.

He then resumes the general question, under a concrete case, 'Why am I
obliged to keep my word?' The answer accords with the above
explanation;--Because I am urged to do so by a violent motive (namely,
the rewards and punishments of a future life), resulting from the
command of God. Private happiness is the motive, the will of God the
rule. [Although not brought out in the present connexion, it is implied
that the will of God intends the happiness of mankind, and is to be
interpreted accordingly.]

Previously, when reasoning on the means of human happiness, he declared
it to be an established conclusion, that virtue leads to happiness,
even in this life; now he bases his own theory on the uncertainty of
that conclusion. His words are, 'They who would establish a system of
morality, independent of a future state, must look out for some other
idea of moral obligation, _unless they can show_ that virtue conducts
the possessor to certain happiness in this life, or to a much greater
share of it than he could attain by a different behaviour.' He does not
make the obvious remark that _human_ authority, as far as it goes, is
also a source of obligation; it works by the very same class of means
as the divine authority.

He next proceeds to enquire into the means of determining the WILL OF
GOD. There are two sources--the express declarations of Scripture, when
they are to be had; and the design impressed on the world, in other
words, the light of nature. This last source requires him, on his
system, to establish the Divine Benevolence; and he arrives at the
conclusion that God wills and wishes the happiness of his creatures,
and accordingly, that the method of coming at his will concerning any
action is to enquire into the tendency of that action to promote or to
diminish the general happiness.

He then discusses UTILITY, with a view of answering the objection that
actions may be useful, and yet such as no man will allow to be right.
This leads him to distinguish between the _particular_ and the
_general_ consequences of actions, and to enforce the necessity of
GENERAL RULES. An assassin, by knocking a rich villain on the head, may
do immediate and particular good; but the liberty granted to
individuals