tent which gladdens the countenance of the poor man in vain he looks afar for that, which if not found near, is not found at all.

From the individual we may trace the same evil to the species. What else but a desire of possessing what is not our own, and what, if possessed, would be no real means of enjoyment, has induced kings and conquerors to desolate the earth? Every page of history is marked with the unsatisfied desires which covet all which belongs to others. Bloodshed and ruin and desolation, the horrors which shun the day, the conflagration which shows them by night, these are only a part of the miseries they inflict. And shall a time indeed come when the human breast shall no longer be the prey of evil passions; when the sweet smile of contentment shall sit on every brow, and offices of good-will be the dictate of every heart?—"when the sword shall be beaten into the ploughshare, and the spear to the pruning-hook; when nation shall not lift up a sword against nation, neither shall they learn war any more?"

So little idea can we form of happiness so perfect, that our imagination naturally carries us to some distant period for its full accomplishment. All that we see around us is at war with every present hope. It is in vain that nature lavishes her most bountiful gifts, that all which imagination can desire, or unbounded wishes covet, is bestowed; some good, real or ideal, is still wanted to crown our lot with contentment. The envious man covets the possessions of his neighbour; the extravagant, desires new worlds to lavish; the penurious, sighs for those hoards his heart will never suffer him to enjoy all agree in one thing, and in one thing only; in placing happiness in whatever is denied; actual good is overlooked, in the desire of obtaining that which is withheld.

And whence, it is natural to ask, proceeds this conduct, so inimical to happiness? A question of such importance well deserves. our consideration. As youth is the period. in which the human character is formed either to good or evil, it behoves the young

more particularly to give to this subject all their attention: in no period of life is the imagination more active; and in all its opening prospects, happiness is the object which

closes the view.

But how is this happiness to be obtained? Have you figured it to yourselves as residing with riches, with beauty, with talents, or with fame? None of these will necessarily exclude it; but not one, nor all of them, can procure it. Accustoming yourselves to seek for every good in external circumstances, the cultivation of the heart and of the moral character is forgotten. It is in vain that you are rich, that you are young and beautiful, that admiration follows your steps, and flattery breathes its soft poison in your ear, whilst the evil passions of envy, the gnawing sting of self-reproach clouds every promised joy. The only moments of perfect happiness which life presents, are those in which the mind is serene in conscious integrity; in which every wish is for the good of others, and in the benevolent desire not of possessing, but of bestowing. These are

feelings confined to no age, to no sex, to no station: the poor may share them equally with the rich; the young with the aged.

Such is the wise ordination of Almighty Wisdom, that he has placed our happiness independent of all external circumstances, and he has placed it more particularly in those virtues which are social. Where malice reigns, there reigns misery: with envy, with sour discontent, there is found the pestilential vapour which blights all around. In the poor, these vices take all which is good from their humble lot: in a higher station the evil may not be more real, but its influence is more extensive; it spreads from private to public life; it embroils states; it sends devastation where plenty. long reigned; it breaks the ties of kindred; it bids the exterminating sword chase the blessings of peace; it guides the foot of the war-horse where stood the cottage of innocence, and changes the city's pride to a heap of smoking ruins.

In the short period of your own lives you have seen what may attest many of these

truths; what you have read of history may confirm the rest. In the hours of domestic enjoyment, have not your best pleasures been derived from the harmony of family union?-in more public scenes, have you tasted delight whilst any thorn of discontent goaded your bosoms? These questions may be applied to every station, for in all which is really valuable station has little to boast. Health is not more the boon of the rich than of the poor light, the air we breathe, the refreshments of sleep, the pleasures derived from affectionate kindred, are all common blessings no station can claim them exclusively, none can exclude them. The same may be said of the powers of the mind. The poor may not have the same means of culture, their genius may be unformed, and yet they may possess both sense and genius. Lessons of wisdom are sometimes better taught in the cottage than in the palace; and what is far more important, they are sometimes better practised. However humiliating it may be to human pride, no sophistry can deny that all moral excellence is equally at