We readily conceive the Creator to be invested with the highest glory, in forming and governing an universe, composed of intelligent beings, possessed of high and noble faculties, and employing them always for great and illustrious ends; all of which, it is to be remembered, are to be comprised under the general name of beneficence. But, if the intelligent universe consisted of beings who only ate, and drank, and rose up to play, in what respect would honour redound to the Creator from its formation, preservation, or government? Consider, for a moment, the character of those whom in this case he would govern. Instead of saints and angels, they would be animals, superior indeed in capacity, but the same in character and destination.

How immensely different would such a kingdom be from the future celestial kingdom of ever-improving virtue, and the ever-growing happiness of which it is the parent.

VII. A life of beneficence is happier than a life of enjoy

ment.

The Scriptures teach us, that "it is more blessed to give "than to receive." In the address of St. Paul to the elders of Ephesus, these words are quoted as the words of the Lord Jesus as the sum of all his instructions concerning this interesting subject. They are, therefore, to be received as the great law of the universe, by which all moral beings are to be governed, and in which the true wisdom and the real interest of every such being is unfolded. Still it may be useful to examine the state of facts, that we may learn how far they are conformed to this divine declaration. Happiness commences in the mind which is to be happy. The peace which passeth all understanding, the joy which this world cannot give nor take away, and with which, as being absolutely personal and internal, no stranger can meddle, are the primary constituents of enduring good. Within the soul, at its undisturbed fireside, must be found that family of harmonious affections which are to inhabit and to adorn the mansion in which enjoyment is to dwell. Here conscience must reign, be satisfied, and smile.

But on what can conscience smile? Certainly not on a life of sloth and pleasure. Beneficence is the celestial, the divine object, at which her eye kindles, and on which, as a fond parent on a beloved child, she looks with serene and eternal complacency. As in the morning of the first Sabbath which dawned with peace and splendour upon the world, fresh from the forming hand of Omnipotence, the Creator surveyed with smiles the glorious work of his hands; she fixes her eye upon the world within, beautified by this divine energy, and pronounces it very good.

Another ingredient of happiness is the merited esteem of others, particularly of the wise and good. Another, of supreme importance, is the approbation of God. Another, immensely complicated and comprehensive, may be comprised under that unlimited appellation-the blessing of God.

All these have already been sufficiently considered, and, if I mistake not, have been decisively shown to flow, as regular consequences, from a life of beneficence. I shall only add to these another consideration, viz. that, if all diligently exerted themselves to do good, the mass of enjoyment would be speedily accumulated beyond calculation. Industry, in the proper sense, is the source of the daily enjoyments of life, and idleness their destruction or their prevention. If all were idle, as if they sat down to enjoy, all would be, there would be neither ploughing, sowing, nor reaping; neither corn nor flax ; neither food nor clothes. Houses would cease to be built; children would be neither instructed nor governed; and laws would be neither made nor executed. The protection, the blessings, and even the existence of Government would terminate. Religion would no longer be taught nor practised. The present life would stagnate; eternal life would be forgotten.

Like industry in every other case, would be industry in this a perennial source of enjoyment. A spirit of doing good is the peculiar industry of virtuous beings. Its exertions are the culture of the moral world; its harvest is happiWherever it lives and labours, the crop is exuberant, and all around it have enough and to spare. Heaven is filled

ness.

with good, because all its inhabitants labour to produce it. Were mankind to imitate them, this desolate globe would again resemble heaven.

VIII. To do good is to be like God, and like the Redeemer. "Thou art good," says the Psalmist, addressing and characterising his Maker; "Thou art good, and thou doest good; "and thy tender mercies are over all thy works." "Jesus of "Nazareth," says St. Peter, giving the character of his Saviour," a man who went about doing good." To do good is the only employment of God. In an unlimited and endless course of beneficence is he always busied; and in this manner is his glory accomplished and displayed. But God is infinitely happy. From this employment, and the disposition which prompts it, his happiness supremely arises. All who would be happy with such happiness as he enjoys, must be followers of him, as dear children, in this divine pursuit. All who do follow him will be happy in the same manner, and in some good measure, as he is happy.

REMARKS.

I. It is a glorious proof of the excellency of the Scriptures, that they are wholly occupied in fitting mankind to do good.

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The Scriptures themselves declare this to be the end for which they are revealed. "All Scripture," say they, "is given by inspiration of God, and is profitable for doctrine, "for reproof, for correction, and for instruction in righteous66 ness, that the man of God may be perfect, being thoroughly "furnished unto every good work." In complete accordance with this decisive declaration, the law requires nothing, but that we love God with all the heart, and our neighbour as ourselves. To this spirit of benevolence are all its rewards promised, and against the contrary disposition are its tremendous penalties denounced. Accordingly Christ, who magnified the law, and made it honourable, filled up his life with benefi

cence.

This is the import of all his instructions, labours, and

example. But it will not be questioned, that the life and instructions of Christ are the whole amount of the Gospel. It is the whole design of the Gospel, therefore, as well as of the law, to make men good, and to persuade them to do good.

In this mighty and glorious particular, no other book is like the Scriptures, none second to them. All the works of ancient philosophy and modern infidelity, if allowed to have their whole influence on the heart, would terminate in corrupting those by whom they were read. Some valuable truths, and some useful precepts they undoubtedly contain; but these are so mingled with a mass of falsehood and licentiousness, that their entire efficacy is only depraving and dreadful. Accordingly, not one of those who have conformed their conduct to these writings has been shown, with any reasonable evidence, to have been a virtuous man, or to have made it his real business to amend the character, and increase the happiness of mankind.

How illustrious a contrast is presented to us in the life of the Apostles! Look for a moment at the conduct of St. Paul. Behold him renouncing wealth, reputation, and pleasure, the high rewards of ambition, and the fascinating charms of influence; his family, his friends, and his country; wandering from place to place throughout the Roman world; over land and sea; among civilized men and barbarians; suffering toil and weariness, danger and persecution; imprisoned and stoned; scourged, yet able to say, and say with truth, "None of "these things move me, neither count I my life dear unto "myself, so that I may finish my course with joy, and the "ministry, which I have received of the Lord Jesus, to testify "the Gospel of the grace of God." All these labours, losses, and sufferings this great and good man encountered for the immortal benefit of his fellow-men. For this glorious object he spent his life. For this he expired on the cross.

Contrast with the life and death of this Apostle, the life and character of the ancient philosophers, and of modern infidels. Contemplate the affluence, ease, and luxury in which many of them lived; the bare decency of the best, and the gross vice

of almost all; their excessive pride; their insatiable lust of fame; the sanctions which they have given, both by their example and their precepts to the rank indulgence of sensual appetites; their absolute destitution of efforts for the good of mankind, and their universal absorption in base and sordid selfishness, and you will behold one instructive exhibition of the philosophy which they taught, and of its proper efficacy on the mind of man. You will also cease to wonder, that those who imbibe this philosophy resemble their teachers; or that those who cordially embrace the Gospel should, in their life and conversation, be followers of St. Paul.

II. This doctrine furnishes one of the best means for determining our own character.

Is it the commanding object of our wishes and designs to do good? We have all, unquestionably, some thing at which we aim, as the chief end of our labours. Is this the end? Or do we live, and desire to live, only to enjoy? If the former is our great object, we are children of God; if the latter, we are hitherto strangers to his family and favour, and to that character which alone can unite us to both. All good men have possessed this character, and from it have derived their title of good men. If this be not our character, however decent, pleasing, and amiable in the sight of others, we have no pretensions to goodness, and are still odious in the sight of God.

III. This doctrine will furnish us with an universal standard for estimating the characters of our fellow-men.

Every man is truly estimated according to the effect of the beneficence of which he was the voluntary author. All men are furnished with means and opportunities of doing good; some with greater, some with less; but all with those which are real, and which, if faithfully employed, will enable them to be real benefactors to the world. Every man can glorify his Maker, and promote the happiness of his fellow creatures. Those who cannot give may contrive. Those who cannot contrive may labour. Those who cannot labour may pray. Some who can cast only two mites into the common treasury for the