constitution, that He hateth iniquity, that He loveth righteousness.

13. But the peculiarity which we have been incidentally led to notice, is, in itself, pregnant with inference also. We should augur hopefully of the final issues of our moral constitution, as well as conclude favourably of Him who hath ordained it -when we find its workings to be such, that, on the one hand, the feeling of kindness towards an individual object, not only survives, but is indefinitely strengthened by the acts of kindness; and, on the other hand, that, not only does an act of revenge satiate and put an end to the feeling of revenge, but even, that certain acts of hostility towards the individual object of our hatred will make us relent from this hatred, and at length extinguish it altogether. May we not perceive in this economy a balance in point of tendency, and at length of ultimate effect on the side of virtue ? May it not warrant the expectation, that, while benevolence, that great conservative principle of being, has in it a principle conservative of itself as well as of its objects, the outbreakings of evil are but partial and temporary; and that the moral world, viewed as a progressive system and now only in its transition state, has been so constructed as to secure both the perpetuity of all the good affections, and the indefinite expansion of them to new objects and over a larger and ever-widening territory ? At all events, whatever reason there may be to fear, that, in the future arrangements of nature and providence, both virtue and vice will

be capable of immortality—we might gather from what passes under our eyes, in this rudimental and incipient stage of human existence, that even with our present constitution virtue alone is capable of a blissful immortality. For malice and falsehood carry in them the seeds of their own wretchedness, if not of their own destruction. Only grant the soul to be imperishable; and if the character of the governor is to be gathered from the final issues of the government over which he presides it says much for the moral character of Him who framed us, that, unless there be an utter reversal of the nature which Himself has given, then, in respect to the power of conferring enjoyment or of maintaining the soul in its healthiest and happiest mood, it is righteousness alone which endureth for ever, and charity alone which never faileth.

14. And beside taking account of the special enjoyments which attach to the special virtues, we might observe on the general state of that mind, which, under the consistent and comprehensive principle of being or doing what it ought, studies rightly to acquit itself of all the moral obligations. Beside the perpetual feast of an approving conscience, and the constant recurrence of those particular gratifications which attach to the indulgence of every good affection-is it not quite obvious of every mind which places itself under a supreme regimen of morality, that then, it is in its best possible condition with regard to enjoyment: like a well-strung instrument, in right and proper tone, because all its parts are put in right adjustment with each other? If conscience be indeed

the superior faculty of our nature, then, every time it is cast down from this pre-eminence, there must be a sensation of painful dissonance; and the whole man feels out of sorts, as one unhinged or denaturalized. This perhaps is the main reason that a state of well-doing stands associated with a state of well-being; and why the special virtue of temperance is not more closely associated with the health of the body, than the general habit of virtue is with a wholesome and well-conditioned state of the soul. There is then no derangement as it were in the system of our nature—all the powers, whether superior or subordinate, being in their right places, and all moving without discord and without dislocation. It were anticipating our argument, did we refer at present to the confidence and regard wherewith a virtuous man is surrounded in the world. We have not yet spoken of the adaptations to man's moral constitution from without, but only of the inward pleasures and satisfactions which are yielded in the workings of the constitution itself. And surely when we find it to have been so constructed and attuned by its Maker, that, in all the movements of virtue there is a felt and grateful harmony, while a certain jarring sense of violence and discomposure ever attends upon the opposite-we cannot imagine how the moral character of that being who Himself devised this constitution and established all its tendencies, can be more clearly or convincingly read, than in phenomena like these.

15. We have already said that the distinction so well established by Butler, between the object of

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our affection and its accompanying, nay, inseparable pleasure, was the most effectual argument that could be brought to bear against the selfish system of morals. The virtuous affection that is in a man's breast simply leads him to do what he ought; and in that object he rests and terminates. Like every other affection, there must be a pleasure conjoined with the prosecution of it; and at last, a full and final gratification in the attainment of its object. But the object must be distinct from the pleasure, which itself is founded on a prior suitableness between the mind and its object. When a man is actuated by a virtuous desire; it is the virtue itself that he is seeking, and not the gratification that is in it. His single object is to be or to do rightly-though, the more intent he is upon this object, the greater will, the greater must be his satisfaction if he succeed in it. Nevertheless, it is not the satisfaction which he is seeking; it is the object which yields the satisfaction-the object too for its own sake, and not for the sake of its accompanying or its resulting enjoyment. Nay, the more strongly and therefore the more exclusively set upon virtue for its own sake; the less will he think of its enjoyment, and yet the greater will his actual enjoyment be. In other words, virtue, the more disinterested it is, is the more prolific of happiness to him who follows it; and then it is, that, when freest of all from the taints of mercenary selfishness, it yields to its votary the most perfect and supreme enjoyment. Such is the constitution of our nature, that virtue loses not its disinterested character; and yet man loses not

his reward; and the author of this constitution. He who hath ordained all its laws and its consequences, has given signal proof of His own supreme regard for virtue, and therefore of the supreme virtue of His own character, in that He hath so framed the creatures of His will, as that their perfect goodness and perfect happiness are at one. Yet the union of these does not constitute their unity. The union is a contingent appointment of the Deity; and so is at once the evidence and the effect of the goodness that is in His own nature.

16. This then is our second argument for the moral character of God, grounded on the moral constitution of man; and prior, as yet, to any view of its adaptation to external nature. It is distinct from the first argument, as grounded on the phenomena of conscience, which assumes the office of a judge within the breast, all whose decisions are on the side of benevolence and justice; and which is ever armed with a certain power of enforcement, both in the pains of remorse and the pleasures of self-approbation. These, however, are distinct and ought to be distinguished from the direct pleasures of virtue in itself, and the direct pains of vice in itself, which form truly separate ingredients, on the one hand of a present and often very painful correction, on the other hand, of a present and very precious reward.