So also was it with the teaching of St. Paul. He made the enlightened moral consciousness of man the source of the law of religion, as distinguished from municipal law; and he taught that the sanction for this heart-inscribed law exists in the rewards and punishments of a future life. For this reason the resurrection was his cardinal doctrine; for, if there be no resurrection, he had but little, in what would be the sentiments and opinions of the mass of mankind on these subjects, to support and enforce his teaching. It is evident that he could not have maintained either of these two points, if he had maintained that the old Dispensation was of perpetual obligation. With respect to it, all he could maintain was, that, morally and practically, it had its legitimate issue in what he was teaching. Logically and implicitly, its requirements had necessitated its contradicting both his two above-mentioned great points. At all events, with respect to both, it had taught something very different from what he was teaching. To the conjoint consideration of what it had formerly taught, and what he had to teach now, he addressed himself; and we find that all that he said upon these subjects was in perfect accord with what had been said, and implied, by his Divine Master. II. And, now that we have collected our facts, let us proceed to combine them into a regular and synoptical argument. If, in my endeavour to establish them, I may have been too concise, I beg the reader to call to mind the title of this work. These are matters which, here, I can neither pass over altogether, nor yet treat as fully as I might think desirable. For the purpose, then, of his great work—that of forming a people, the municipal law (this we must endeavour to separate in thought from the religion) had occupied in the mind of Moses the first place. The subordination of the religion to the law is evident, because the object and use of the religion were to sanction and enforce the law. Law is nothing, unless there be force to maintain it. In ordinary cases, the requisite force is found in the majority, or in the strongest class, or in an individual stronger than the community. In this case it was sought _ab extra_: the religion was to supply it. In the dispensation that was to be the place, and the use, of the religion. It had no ulterior, nor collateral, objects; because it did not include in its purview the future life. These ideas belong to an early stage of knowledge, and of thought, in which municipal law and religion are inextricably entangled. We, at this time, are able to disentangle them; and, while keeping them in thought distinct from each other, to make out, in any case that may be before us, in what relation they are standing towards each other.