down, a resisting principle. By submitting to conscience, the mind strengthens its power of self-government. The first subjection of desire may be brought about by a very hard struggle.

But the second struggle is less-the third less again. This shows that our Creator has made provision in our constitution, for our duties. It proves that such a disinclination to what is right as is unconquerable, is not and cannot be the earliest state of the moral nature. It is only after long-repeated indulgences, that resistance becomes impossible or vain. And it is only after a like succession of struggles against its power, that conscience ceases to have strength enough to control the will.

Dr Smalley observes, "Wherever anything in ourselves or without us, is really absolutely inconsistent with our doing a thing, we have no way fully and strongly enough to express that inconsistence, but by saying we are unable, we cannot, it is impossible." Very true. But who does not know that there are in all men the same sources of sin; and that any man is no other way rendered incapable of any vice, than by having long cherished the principles God has implanted in every bosom, which are inconsistent with that vice? Here is a covetous man. Was he born covetous? Why are not all men covetous? Because they have not all, like him, permitted the desire of gain to grow, while the moral principle was left uncultivated. The desire itself is common to all. All would be swayed by it to nearly the same excess, if some did not balance it by the opposite qualities, acquired and cherished by the proper means. Had the covetous man yielded to all that was in his nature, to reason and conscience not less than the natural desires, he had been no slave to pelf. And so of all sins. It is not the natural propensity to

anything, which renders us unable to seek its opposite, but our resisting the promptings of the higher, in order to obey those of the lower nature. We resist conscience, and become slaves to desire. We resist desire, and conscience reigns. Power to do either is common to all men. Else have we no liberty, no choice for good or evil, but must be what foreign impulses shall compel us to be.

The divine grace is, we think, far more gloriously displayed, in the act of diffusing new vigor into the soul, whose present power is all virtuously applied, than in selecting a mind in complete moral torpor, asleep, dead, doing nothing for itself, and making it holy by his own irresistible impressions upon its impotent, inert nature. It corresponds with all we are taught of divine influences, to believe they are God's gift, for the furtherance of good endeavors, the cherishing of holy purposes and pure desires, and the succeeding of unsparing efforts in the work of duty. But we cannot so much admire the decree which sends down the holy spirit upon stagnant waters, and applies divine agency to do the work which sloth and sin have refused to undertake. We adore the love which bends over the suffering, struggling, toiling mind, to sooth, and help, and recompense. We delight to believe that prayer is heard when labor is earnest, and faithful. But that God should come unsought to slumbering, lazy, wicked spirits, and drive them to their task, we hesitate to admit, for it is derogatory to him, and degrading to the nature he has given us.

Surely it is no sin to say, that what God commands, man can perform. And we see no reason to limit the word can to mere physical ability, nor any use in the

supposition that a disability of any sort is entailed upon us at our birth. For all that is native in us, is the gift of Him who made us. And all which is depraved, may be traced to causes which were under our own control, or if not, so far as it is not, we are blameless.

GOD IS LOVE.

GOD is love. To this truth, everything around and within us bears ample and unequivocal testimony. What but infinite benevolence could have prompted him, when perfectly happy in himself, to send into the boundless fields of space such an infinite variety of worlds? What but this could have caused him to create man, and subject to his dominion this lower world, with its innumerable millions of the brute creation? Nothing but infinite love. God must necessarily be a perfect being. And because a perfect being, he must consequently be perfectly happy. Not then to increase his own happiness, has he given existence to men, but solely for their happiCan this be doubted?

ness.

When we consider ourselves, the variety of objects by which we are surrounded, our capacities and means of enjoyment, can we doubt that God made us for happiness ?-happiness temporal and eternal? Can we contemplate the heavens, the work of his fingers; the sun which he has appointed to rule the day, shining in his strength; the moon which he has ordained to watch the night, walking in her brightness; and the starry host with which the heavens are adorned, without being solemnly impressed that these works of his power and wisdom were intended to increase our happiness? Can we

survey the beauties and blessings and wonders of nature; the green carpet that covers the earth; the variety of flowers and plants and trees that spring from her bosom ; the valleys, clothed with the autumnal harvest; the hills and plains, covered with flocks and herds; the waters, stored with fish; and the groves, resounding with the cheerful melody of the feathered songsters, without acknowledging that these unfailing pledges of his love are given for our happiness? Can we consider the sublime operations of intellect; the boundless stores of knowledge; our means and capacities for holding converse with the wise and great of past and present time; and our ability to soar beyond the bounds of earth on the wings of ima gination, without confessing that these fruits of paternal love were designed solely for our happiness? Can we experience the delights of society and friendship and love; the tender charities of the domestic circle; the satisfaction of virtuous habits, and the smiles of an approving conscience, without knowing that these blessings of a Father's love make us happy? Can we seriously meditate on the character of God; on the love and resurrection and Gospel of his Son; on our destination to a future, a never-ending state of existence; can we enter the service of our Father in heaven, give him the undivided homage of our souls, and hold sacred communion with the eternal ONE, without feeling that he is love; that we were made for happiness; that we ARE happy? O no. These are arguments which the power of sophistry can never shake. They stand as firm as the throne of heaven.

God not only made man for happiness, but he has ever done what was consistent with his moral freedom to pro

mote his happiness. When man had suffered the law that is in his members to triumph over the law that is in his mind; when he had disobeyed the voice of conscience, and fell from his primitive innocence; when from a feeling of self-condemnation, he had voluntarily withdrawn from spiritual worship, and consequently from pure happiness, his Maker had compassion on his self-inflicted misery; still loved him as before; and took new measures to bring his wandering feet into the paths of peace. He called Abram, the father of the faithful, to separate from the prevailing idolatry and corruption; and directed him to establish the worship of the one true God of heaven and earth. He gave a promise that in him and in his seed, all nations should be ultimately blessed. Afterward he revealed himself to Moses, the lawgiver and temporal saviour of the Jewish nation; and continued his revelation, at successive periods, to the favored people, by the holy prophets. This revelation, though imperfect, being only the promise of better things to come, was sufficient to guide those to happiness who followed its glimmering light. Many followed and were happy, were blessed with prosperity in life, and at a good old age were gathered to their fathers in peace. But the number of the faithful decreased, until the last breathings of acceptable worship seemed vanishing from the earth. At this most proper season, this fulness of time, the Star of Bethlehem arose. The song of angels was heard in Judea, proclaimingglory to God in the highest; and on earth peace, good will to man; and announcing the birth of Jesus of Nazareth, the Saviour of the world.

At the age of thirty years, when Jesus received baptism from his forerunner John, the holy spirit descended