be lost amid the rushing whirlpool of time; but their words and their works may break the chains of nations, carry intelligence over the face of the earth, and their influence felt throughout eternity. Mankind, in this respect may be not unaptly compared to the Alchymists of old, who spent their lives in laborious search after the fabled philosopher's stone. Their unwearied industry failed of success, for it was directed toward an object that was unattainable; yet, though misapplied, it was not, as subsequent events have shown, without its sources of happiness to themselves, and benefit to the world.

If then action in itself considered, is a source of happiness and a benefit to mankind, how much more when it is founded on intelligent and benevolent principles? Few sources of pleasure equal those which arise from benevolent exertion. When intelligent and benevolent principles stimulate it to action, then it is that the soul is enlarged and elevated, and the bosom opened to every kindly influence. Benevolence and well doing become their own reward, and inducements to future efforts. The seed sown in such a soil brings forth fruit an hundred fold; and a rich harvest in the happiness of others adds to the already abundant store of our own. But whence are intelligent and benevolent principles of action to be derived? Does nature dictate them? Have they been discovered by reason? Are they found amid the researches of philosophy? Are they gathered

No verdure is seen to greet the eye, o.
ing fruit to cheer the careless husb.
weeds, rank and dangerous to ma
from the soil that was destined for
comfort. So it is with the mind
locked up and deprived of health.
lives for himself alone, and only
passions spring up within his bosor.
has no room in a soul so narrow;
sympathy are stifled, and all the n
guish. Almost the only relief from
ry in the indulgence of some of th
of our nature, is found in the f
duce excitement and incite t
God who brings good out of ev
it that in giving rise to action
these propensities produce no
good, though aiming at a v
Avarice and love of wealth set

tion, provide labour and sustena
bring the ends of the earth ne
and spread abroad civilization
The heathen of the isles and
might still have been unknown
the blessings of the gospel, had
spirit of adventure qui
winged the sails of

fame may be the

tongue of the

but God give

they pr

what great exerti the Bible. T

been

of his Lo God,

i love in

, and his aim and 1 his praise. to do good. His "meat

him, and finish sufferer as Paul,

ot be miserable, iple of communisere his particular happy. His aim is hich sustains, and an n. His anticipations tranquil. He looks and forward with hope. roving conscience. He it, nor is he a cumberer to bless the world. aths to it his counsels, his nd his prayers. Another r which we are indebted to the habit of benevolent exer

And

our eyes from the sad spec

We cannot persuade our. exist, nor arm ourselves with y to evils which are every

from observation? Spring they up even from dear bought experience? What is more obvious, than that the world needs a supernatural revelation, if for nothing else than to discover the true aim and end of man's existence? It is a remark of Cicero, that "those who do not agree in stating what is the chief end, or good, must of course differ in the whole system of precepts for the conduct of human life." And yet this writer informs us, that on this subject "there was so great a dissension among the philosophers, that it was almost impossible to enumerate their different sentiments." And hence it is that the men of pagan lands so rarely even professed to put forth their exertions for a benevolent end, and knew so little of the happiness arising from such an exalted source. Great exertions from great motives constitute the glory and blessedness of our nature. And no where do we learn what great exertions and great motives are, but from the Bible. The wisdom to guide, and the aliment to sustain them, are derived only from that great source of instruction and duty. Where on all the pages of pagan and infidel philosophy do we read such an injunction as this," Whether therefore ye eat, or drink, do all to the glory of God." Whence, but from that sacred Book do we learn the maxim, so familiar to every Christian mind, "None of us liveth to himself, and none of us dieth to himself; but whether we live, we live unto the Lord, and ́ whether we die, we die unto the Lord!" He,

and he alone, is the happy man, who has been taught to consider the nature and tendency of his conduct, and whether it will approve itself to God, and advance the designs of his truth and love in the world; who makes his will the rule, and his glory the end; and whose governing aim and study are to please him, and show forth his praise. Such a man is happy, because he lives to do good. His daily employment is his daily joy. His "meat is to do the will of him that sent him, and finish his work. He may be as great a sufferer as Paul, and yet as happy as he. He cannot be miserable, so long as he acts from the principle of communicative goodness. No matter where his particular sphere of occupation, he is happy. His aim is high, and he has an object which sustains, and an impulse which encourages him. His anticipations are joyous, his reflections tranquil. He looks backward with pleasure, and forward with hope. He has the joy of an approving conscience. He has not buried his talent, nor is he a cumberer of the ground. He lives to bless the world. And when he dies, he bequeaths to it his counsels, his example, his bounty and his prayers. Another source of enjoyment for which we are indebted to the Bible therefore, is the habit of benevolent exertion.

It is in vain to turn our eyes from the sad spectacle of human misery. We cannot persuade ourselves that it does not exist, nor arm ourselves with a stoical insensiblility to evils which are every