love of God; and its antagonist is the attachment to individuals wherever it exists in diminution of, or in competition with, the love which is reason. In these five paragraphs I have enumerated and explained the several powers or forces belonging or incidental to human nature, which in all matters of reason the man is bound either to subjugate or subordinate to reason. The application to faith follows of its own accord. The first or most indefinite sense of faith is fidelity: then fidelity under previous contract or particular moral obligation. In this sense faith is fealty to a rightful superior: faith is the duty of a faithful subject to a rightful governor. Then it is allegiance in active service; fidelity to the liege lord under circumstances, and amid the temptations of usurpation, rebellion, and intestine discord. Next we seek for that rightful superior on our duties to whom all our duties to all other superiors, on our faithfulness to whom all our bounden relations to all other objects of fidelity, are founded. We must inquire after that duty in which all others find their several degrees and dignities, and from which they derive their obligative force. We are to find a superior, whose rights, including our duties, are presented to the mind in the very idea of that Supreme Being, whose sovereign prerogatives are predicates implied in the subjects, as the essential properties of a circle are co-assumed in the first assumption of a circle, consequently underived, unconditional, and as rationally unsusceptible, so probably prohibitive, of all further question. In this sense, then, faith is fidelity, fealty, allegiance of the moral nature to God, in opposition to all usurpation, and in resistance to all temptation to the placing any other claim above or equal with our fidelity to God.