ple consideration, that we are constituted such moral beings as we are, and that another being exists, endowed with attributes, in this particular manner, corresponding to our moral constitution. By how much is this obligation increased, by the consideration that He, in whom these attributes exist, stands to us in the relation of Creator!

3. As, by the constitution of our moral nature, we are under obligation to love whatever is morally excellent, irrespective of any benefit which we may derive from it ourselves; so, when this moral excellence is intentionally the source of happiness to us, we are under the additional obligation to gratitude, or a desire to do something which shall please Him, from whom our happiness has proceeded. This obligation is so manifestly recognised as one of the instinctive impulses of our nature, that, whilst we merely esteem him who acts in obedience to it, the neglect of it, without the exhibition of the positively opposite temper, is always met by the feeling of intense moral reprobation.

Now, since whatever of favor we receive from others, is derived from them merely as second causes, it all originates, essentially, from the First, and All-pervading Cause. Whatever gratitude we feel, therefore, towards creatures, is really, and in the highest possible sense, due to God, from whom it all really emanates.

But how small is that portion of the happiness which we enjoy, which is conferred by the favor of our fellows! Immeasurably the greater part, is the direct gift of our Creator. The obligation to gratitude, is in proportion to the amount of benefits conferred, and the disinterestedness of the goodness from which they have proceeded. By these elements, let us estimate the amount of obligation, of gratitude to God.

As the Deity is essentially independent of all his creatures, and as He has created us from nothing, and as He has created, also, all the circumstances under which we exist, He can be under no sort of obligation to us, nor can our relation to Him ever be of any other sort, than that of the recipients of favor, which we can by no possibility merit.

Under such circumstances, a sensation of happiness for a single moment, even if it terminated with that single moment, would be a cause for gratitude, so long as it could be remembered. How much more, if this form of happiness continued throughout our whole extent of being! The enjoyment of one form of happiness, say of that derived from a single sense, would deserve our gratitude; how much more that derived from all our senses, and specially that derived from the combination of them all! The enjoyment of ever so transient a sensation of intellectual happiness, would deserve our gratitude; how much more that of a permanent constitution, which was a source of perpetual intellectual happiness, and specially a constitution involving a great variety of forms of intellectual happiness! Thus, also, a single emotion of moral happiness, would deserve our gratitude; how much more a constitution formed for perpetual moral happiness! And yet more, if these forms of happiness, taken singly, would be each a cause of perpetual and increasing gratitude; how much more a constitution, by which the very relations which they sustain to each other, become a source of additional and increased happiness! Add to this, that the external world is itself adjusted to all these powers and susceptibilities of man, and each adjustment is manifestly intended for our best good. And add to this, that such are the conditions of being, under which we are placed, that, if we only use these powers according to the will of God, and to the nature which He has given us, that is, in such a way as to promote our highest happiness here, we shall be advanced to a state of happiness more excellent and glorious than any of which we can conceive;

and we shall be fixed in it unchangeably and for ever. Now, if a single act of disinterested goodness, and undeserved favor, deserves our gratitude for ever, what limits can be set to the intensity of that grateful adoration, which should, throughout our whole being, pervade our bosoms, towards Him, from whom every blessing is perpetually flowing, in so exhaustless a flood of unfathomable goodness.

Such then are the obligations to love and gratitude, which, in addition to that of obedience, we owe to our Creator. But it deserves to be remarked, that these forms of obligation reciprocally involve each other. For if we possess that temper of entire obedience, which springs from a recognition of the universal right of the Creator over us, we shall dedicate our affections to Him, as entirely as our will, that is, we shall love only what he commands, and just as he has commanded; that is, we not only shall do his will, but we shall love to do it, not only on account of what he is in himself, but also on account of what he is and always has been to us. And, on the other hand, if we love his character and attributes as they deserve, we shall love to perform actions which are in harmony with those attributes, that is, which spring from the same dispositions in ourselves. In other words, we shall love to act in perfect accordance with the will of God. And still more, if we are penetrated with a proper conviction of the obligations of gratitude under which we are placed, we shall love to please our Supreme Benefactor, and the only way in which we can do this, is, by implicitly obeying his commands.

It was remarked, in a former part of this work, that happiness consists in the exercise of our sensitiveness upon its appropriate objects. Now, that man has moral sentiments, that is, that he is formed to derive happiness from the contemplation of moral qualities, and specially from the love of those beings in whom these moral qualities reside, is too evident to need argument. It is also evident, that this is the

highest and most exalted form of happiness, of which he is susceptible. But created beings and the moral qualities of created beings, are not the objects adapted to his moral sensitiveness. This power of our being, finds its appropriate object, in nothing less than in supreme, and unlimited, and infinite moral perfection. And yet more, the moral susceptibility of happiness expands by exercise, and the uncreated object to which it is directed, is, by necessity, unchangeable, eternal and infinite. A provision is thus made for the happiness of man, eternal and illimitable; that is to say, not only is it evident, from the constitution of man, that he is made to love God, but also that he is made to love Him infinitely more than any thing else; to be happier from loving Him than from loving any thing else; and also, to be more and more intensely happy, from loving Him, throughout eternity.

Thus, in general, from the relations which we sustain to God, we are under more imperative obligations than we are able to conceive, to exercise towards him that temper of heart, which is, perhaps, in the language of men, best expressed by the term, a filial disposition; that is, a disposition to universal obedience, pervaded by the spirit of supreme and grateful affection. This temper of heart is, that generically denominated in the Scriptures, faith. In the New Testament, it is somewhat modified, by the relations in which we stand to God, in consequence of the provisions of the remedial dispensation.

Now, all these dispositions would be required of us, if we were sinless beings, and possibly no others would be required. The same are manifestly our duty, after we have sinned; for our sin changes neither the character of God, nor His claim upon our obedience and affection. A child who has done wrong, is not under any the less imperative obligation to exercise a filial disposition towards a parent. But, suppose a creature to have sinned, it is manifest, that he would be under obligations to exercise another moral disposition.

He ought to regret his fault, not on account of its consequences to himself, but on account of the violation of moral obligation, which is the essence of its guiltiness. Acknowledging its utter wrongfulness, justifying God, and taking all the blame of his act upon himself, he ought to hate his own act, and from such feelings to the act, as well as from the temper of filial obedience to God, commence a life of moral purity. Such is repentance. This is the temper of heart, which the Scriptures teach us, that God requires of us as sinners.

III. Such, then, is the obligation under which, by our creation, we stand to God. It would be easy to show, that this is the only principle of action suited to our nature, under the present constitution.

For, 1. As we live under a constitution of law, that is, under which every action is amenable to law, and since to every action is affixed, by omnipotent power and unsearchable wisdom, rewards or punishments, both in this life and also in the other, and, as these consequences can, by no power of ours, be severed from the action, it is manifest, that we can attain to happiness, and escape from misery, only by perfectly obeying the will of our Creator. And yet more, since we are creatures, endowed with will, and the power of choice, we never can be completely happy unless we act as we choose; that is, unless we obey, because we love to obey. Hence, from the elements of our constitution, it is evident, we can be happy on no other principles than those of perfect obedience to God, and obedience emanating from, and pervaded by, love.

2. The same truth is evident, from a consideration of the relations which every individual sustains to the whole race of man. It manifestly enters into the constitution under which we exist, that every individual shall have a power over society, both for good and for evil, so far as we can see, in its