Further, man is so constituted that, as a matter of fact, his true happiness depends upon righteousness of life and benevolence of heart. When his will accords with his knowledge of duty, or when he acts as he knows is right towards God and his fellow men, there is peace and even complacency of conscience. Peace and complacency of conscience is the happiness which, according to man's moral constitution, arises from righteousness, or right acting, in life. And when man exercises benevolent feeling--has love in his heart to God and men, this exercise of benevolent affection produces happiness. Now there can be no such thing as happiness of spirit except it arise from these sources. And when these sources are full and flowing, and thus unite together--when there is perfect love and a perfect life, the soul is rendered happy. A single unrighteous act of will or malevolent feeling of heart will destroy this happiness; a single emotion of hatred or ill-will, or a single evil act, known to be such, towards any of God's creatures, will destroy the peace of the soul. Even hatred to an enemy, or the desire of revenge, or any emotion but good-will, injures the soul's happiness. Thus, in constituting the human soul, God, in accordance with his own character, has caused its happiness to depend upon righteousness and goodness. Now, then, a teacher sent from God must recognise these fundamental principles, and give him instruction in view of them. The happiness of the human soul, which is its _life_--its first, and best, and only good, could be produced in no other way. The whole force, therefore, of Divine instruction would be designed and adapted to accomplish this necessary end. The legitimate development of God's nature, exercised towards man, would produce such instructions and such an example; and the best good of the human soul rendered it necessary that they should be given. It is not said that, as in the schools of philosophy, the constant inquiry and search should be for the 'greatest good.' The very effort to obtain happiness in this way would destroy its existence. Happiness is not objective but subjective; no direct effort could gain it; it is the result of the right action of the moral powers. It would not be necessary, therefore, that those instructed should even understand the principles which governed their instructor. It would be sufficient if the instruction were designed and adapted to promote righteousness and goodness: the happiness of the soul would follow as a result, whether or not the recipient of the instruction understood the principles which governed his teacher.