him. For we all like sheep had gone astray, we had turned each one to his own way, and the Lord laid upon Him the iniquity of us all. This was the sacrifice which called forth the wonder of heaven, the mystery into which angels desire to look, the everlasting evidence and pledge, that our Creator formed our minds for happiness.

CHAPTER XXII.

MODE OF SECURING THE OBJECT OF THE FORMATION OF MIND.

It has been shown, that mind is formed for happiness, and that the chief sources of enjoyment result from the relation of minds to each other, so that exclusive of sensation, if all intercourse and relations between minds should cease, and all hope of them be removed, happiness would be destroyed.

It has been shown, that minds are formed to gain happiness by sensation, by giving and receiving admiration and affection, by gaining knowledge, and other intellectual operations, by activity of body and mind in accomplishing some engaging end, by the exercise of physical and moral power, by sympathy in the happiness of others, by being the cause of happiness to others, and by a course of conscious rectitude. They are formed also with susceptibilities, which render them liable to suffering from sensation, from the loss of enjoyment, from inactivity, from hopeless desire, from sympathy in suffering, from conscious guilt, from fear, and from shame.

It has been shown, that the mind is a free and independent agent, and can only be influenced by motives, that is, by presenting objects that excite desire, and leaving the will to select between different modes of enjoyment. In a system consisting of minds thus constituted, and relatively depend

ent on each other, with this entirely independent power of choice, it can easily be seen, that there is danger of collision, when the plans and desires of some, interfere with those of others. It can be seen also, that if every act of wilful destruction of happiness, is followed by the desire of the person thus injured, and of others around, to inflict punishment on the aggressor, that suffering might be the result of a constitution of things, which, if rightly operating, would produce only happiness.

By a course of reasoning from the known principles of mind, and from the experience gained of their operation in different circumstances, we might obtain satisfactory evidence, that if mind could by any pressure of motive, be led to adopt one universal and unvarying system, in all acts of choice, the dangers arising from the constitution of mind, would be avoided, and the highest happiness, of which minds are susceptible, be secured. This system would be secured, by inducing every mind in every choice of its own modes of happiness, always to select that which, in regard to itself, should be the greatest good on the whole, instead of the greatest present enjoyment ; while in its relation to other minds, it should select that which will produce the greatest amount of general happiness, irrespective of its own individual proportion. If it could be so contrived, that every mind should act to promote the greatest amount of happiness, unbiassed by any selfish regard to its own particular share, this would preserve a system of minds, constituted as are all of which, we have any knowledge, from any jarring or collision, and secure to each individual its own appropriate share. In addition to this, it would be necessary, that each individual, in regard to his own individual enjoyment, should never choose the lesser good, and give up a greater, because more distant.

In the operation of such a system, if it was the chief desire and intention of every mind to promote the common happiness, if all were consulting for general good, if no selfish, or envious, or jealous emotions should intrude, if no happiness

should ever be wantonly destroyed or lessened, it can be seen that few of the dangers resulting from the susceptibilities of pain, would be encountered.

Thus in regard to the pain from sensitive susceptibilities. If all mankind would never touch any food, but that which would expose to no danger or excess; if they never encountered any needless hazard; if they exactly balanced all the probabilities of good and evil, in every matter relating to the pleasures of sense, and invariably chose that which exposed to the least danger; if every being around was anxiously watchful in affording the results of observation, and in protecting others from risk and exposure, it is probable that the amount of sensitive enjoyment would be a thousand fold increased; while most of the evils caused by improper food and drink, by needless exposure, by negligence of danger, and by many other causes which now operate, would cease. With the present constitution of body, which tends to decay, we could not positively maintain that no suffering would be experienced, but it may be believed, that the amount would be a trifle, as a drop to the ocean, compared with what is now experienced.

Under such a constitution of things, we can perceive also, that there would be no suffering from the exercise of malignant passions. For where each was striving to attain the same object, the greatest amount of good to all, there could be no competition, no jealousy, no envy, no pride, no ambition, no anger, no hatred; for there could be no occasion for any of these discordant emotions. Nor could remorse harass, or shame overwhelm; for no wickedness would be perpetrated, and no occasion of reproach occur. Nor could fear intrude, where every mind was conscious, that its own happiness was the constant care of every one around. Nor could painful sympathy exist, where no pain was known. Nor could the weariness of inactivity be felt, where all were engaged in acting for one noble and common object, in which every

faculty could be employed. Nor could the mind suffer the pangs of ungratified desire, while the gratification of its chief desire, was the aim and object of all. So that if all minds should act unitedly and habitually on this principle, there would be no exposure, except to sensitive pain, and this danger would be exceedingly trifling.

In the mean time, every source of happiness would be full and overflowing. All sensitive enjoyments, that would not cause suffering, nor interfere with the happiness of others, would be gained; admiration and affection would be given and reciprocated; the powers of body and mind, would be actively employed in giving and acquiring happiness; the pleasure resulting from the exercise of physical and moral power, would be enjoyed, and employed to promote the enjoyment of others; the peace of conscious rectitude would dwell in every bosom; the consciousness of being the cause of happiness to others, would send joy to the heart; while sympathy in the general happiness, would pour in its unmeasured tide.

It thus appears, that the mode by which the object of forming mind would be fulfilled is, by so influencing every mind, that it should habitually and constantly act to promote the greatest amount of general happiness, irrespective of its own particular share.

But there is one phenomenon which needs consideration in reference to this subject, and that is, the influence of habit, in regulating the operations of mind. For it is found by universal experience, that after habits are once formed, the decisions of the will are not always sufficient to secure a certain course of conduct. If a habit of indolence is formed, it is not the mere determination of the will, which mmediately rectifies the evil; a habit is to be broken, and a new one formed. If the mind has yielded to habits of anger, the mere decision of the will, cannot afford a sudden remedy; a habit is to be broken, and another is to be formed. If a habit of

selfishness is formed, the mere decision of the will, is not sufficient for an immediate remedy; a habit is to be destroyed, and a new one is to be secured.

Such also is the constitution of mind, that no regular and unvarying course of conduct can be relied upon, with any degree of assurance, until a habit has been formed. If a man resolves to avoid the intemperate indulgence of anger, but little confidence is felt in his character in this respect, until it is learned, that a habit of self-government is formed, and when this new habit has become one of long standing, and has been subject to repeated trial, then results the confidence which is ever dependent on the assurance of the existence of habit. A mind exposed to the sudden impulses of desire, without any habits to restrain and regulate, has its passions and propensities all lying exposed, like chaff, to be blown about by every breath. Habits are the ligaments and bands, that bind and restrain the emotions, propensities, and operations of the soul.

To secure, therefore, the object for which minds are formed, it is necessary so to apply motives as to form habits of acting for the greatest happiness of all, instead of acting from present impulse, or with selfish and disconnected views.

A mind then, which is fitted to secure the object for which it is created, is one that has formed habits of acting invariably and constantly for the general happiness, irrespective of its own particular share. Such a mind is one that acts right, that is, it acts to fulfil the purpose for which it is made.

That this object is what men consider as what is right, and in conformity to the implanted dictates of the Creator, ist a matter of universal observation. Why is the child blamed for seeking its selfish enjoyment at the expense of the common good of the family? Why is the citizen blamed for sacrificing, to the good of his own family, the greater public interest and happiness? Why is the community blamed, which, for its own purposes of selfish good, sacrifices the greater