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can be known by the generality of men, and must therefore be a very imperfect rule of conduct. In the mean time multitudes of cases are continually occurring which they do not reach at all. Those which they actually reach they effect in many instances injuriously, and, in many more, imperfectly. The system of happiness they propose is extremely defective, a bare state of tolerable convenience, and this attended with many abatements. They also extend their influence only to a speck of this earth, and a moment of time. Yet these laws were devised, reviewed, and amended, by persons of the first human consideration for learning and wisdom."

The law of God is composed of two commandments only: is so short-so intelligibleso capable of being remembered and applied, as to be perfectly fitted to the understanding and use of every moral being. At the sametime, it is so comprehensive, as to reach perfectly every moral action-to preclude every wrong-and to secure every right. It is equally fitted to men and angels-to earth and heaven. Its control extends with the same efficacy and felicity to all worlds, and to all periods. It governs the universe-it reaches through eternity. The system of happiness proposed and accomplished by it is perfect, endless, and for ever progressive. Must not candour, must not prejudice itself confess,

with the magicians of Egypt, that "here is the finger of God."

While these observations very clearly point out the divine excellence that is stamped on these commandments, there is another passage closely allied to that which regards our duty to our neighbour, and intimately connected with our present subject. It does not indeed occur among the other sayings of Jesus in the evangelical history, but it appears to have been one well known in the apostolic age, and while floating down the stream of time, was caught and rescued from oblivion by the Apostle Paul, who has introduced it into his address to the elders of the church of Ephesus, "I have shewed you all things, how that so labouring, ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive," Acts xx. 33.

These two texts, then, we consider as containing the fundamental principles of the political economy of the New Testament. No one will suppose that either of them is exclusively addressed to any particular class. They are obviously intended for the disciples of Christ in all the relations of life, and at all periods of the world. We cannot take the slightest glance at them without seeing that they indicate the most amiable spirit--a state of mind highly calculated

to promote human happiness. This we trust will clearly appear by directing our attention a little more particularly to this subject. We shall thus

see how far the spirit and precepts of Christianity tend to diffuse social happiness, and to guard against those evils to which, from the extreme selfishness of human nature, society is continually exposed.

1. Let us notice in this last passage the import of the expressions, to give and to receive. The former is to communicate good in any way to others. The latter implies receiving good, and is to be understood in the same extensive sense. Now, in this extended meaning of the word, observe how much is included. In this sense I give to another, if I give my time, my advice, my personal labour or influence to advance his interests, or promote his comfort, though I do not give him part of my property. Indeed, there are many cases where we are not called to give property, nay, where this could neither with propriety be offered nor received, but where at the same time one individual may be of material service to another. A friend, for example, has the prospect of a lucrative situation for himself, or for one of his family. If in this case I am acquainted with the person who has that situation in his gift, and employ my influence with this individual, or

solicit the aid of others to strengthen my application to obtain it, in this case I give.

Again, suppose I know a poor unfortunate man who is involved in a state of perplexity in his business, and who thus needs my advice. If while he is apt to be overwhelmed with discouragement, I give him a portion of my time (which to many is far more valuable than a little money) to cheer and encourage him, or if by giving him my best advice, I can be the means of extricating himself and family from distress or impending ruin, I in this case enter into the spirit of this saying of our Lord, and enjoy a portion of the blessedness here mentioned. This is much of the same import, with an expression which occurs in the apostolic admonition, in Phil. iv. 8, regarding the dispositions and habits which Christians ought to cultivate. "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things." The expression here rendered lovely, has been translated friendly. Whatever line of conduct would be dictated by true disinterested friendship, that do. This is very closely allied to the blessedness of the giving here mentioned.

The doctrine here taught is, that there is more blessedness-more happiness connected with being the instrument of promoting the good of others, than in our being the recipient of good from others. We shall endeavour to illustrate this.

It has often been justly observed, that it is one of the best tests of the quality of any maxim or principle to see what would be the effect were it universally reduced to practice. In this maxim there are two states of mind referred to, a disposition to give, or to communicate good to others, and a disposition to receive good from others. In other words, a benevolent and a selfish disposition. Now, let us just look a little at the effects of each of these on human happiness, and we shall see the truth of this maxim amply confirmed.

Let us suppose a single community in which the individuals composing it, are influenced by the principle, that it is more blessed to give than to receive, and let us see the result, marking the various ingredients in the happiness that will thus be produced.

1. You must take into account the inward satisfaction of the giver-the pure enjoyment possessed by the individual who endeavours to do good to all as he has opportunity. Here we must remind you of that maxim, which is so obvious and so true, that it is almost proverbial that happiness lies in the state of the mind, and not