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ants, not only with regard to food, but also all the other necessaries of civilized life, such as clothing, lodging, &c. And yet, I am afraid, that a large portion of the community are nearly destitute of all these things: and are enduring hardships and privations scarcely incident to the savage state. If this be so, it is a state of things not more injurious to those who suffer it, than dangerous to those who do not attempt to alter it. What is wanting, is a more equitable principle of distribution-in other words, better wages to the lower classes of labourers both in husbandry and manufactures—and useful employment for all who are able to work, but who, under the present system, cannot find it for themselves. Be it that this demands capital—a large capital if you please. A country that could spend almost one hundred millions in a single year of war, could raise it without difficulty, be its amount what it may. And I believe, moreover, that it would speedily repay itself in a reduction of the poor'srate, and in the encreased produce of the taxes upon consumable commodities.

Under such a system, that population would advance is extremely probable. But still the evil consequences, which Mr. M. apprehends, would not follow. We might indeed approach that point, which he agrees with me is the natural limit to population, namely,—that, when the country would need all the food which it could either produce or acquire. And I admit, that it would be desirable to anticipate that period by timely emigration. But it should seem that we are still at a great distance from the necessity for such a resource.

After having differed so much with Mr. M., I am happy to be able to produce two passages, in which I entirely concur with him: and from which, if he had set


out, I think he would have arrived at a more consolatory conclusion than he has done, when he says that, "a more general prevalence of prudential habits, with respect to marriage amongst the poor, is the only source from which any permanent and general improvement in their condition can arise.” The passages to which I allude are these—“The wealth and power of nations are, after all, only desirable as they contribute to happiness.” “ Other circumstances being the same, it may be affirmed, that countries are populous according to the quantity of human food which they produce or can acquire : and happy, according to the liberality with which this food is divided, or the quantity which a day's labour will purchase. 0! si sic omnia!

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Whether therefore ye eat or drink, or whatsoever ye do,

do all to the glory of God.

These words are the conclusion of certain instructions which the Apostle gave to his Corinthian converts, who, it should seem, had consulted him upon these points. Whether they might innocently go with their heathen friends into an idol's temple, and partake of the feasts which were eaten there in honour of the idol? Whether they might buy and eat meats, sold in the markets, which had been sacrificed to idols ? And whether, when invited to the houses of the heathen, they might eat of such meats, if they were set before them as a common meal ? Nothing can be more natural than that such questions should have been put, under the circumstances of that early stage of Christianity. They are per

fectly consistent with the supposition of the genuineness and authenticity of the history of its establishment: but it is scarcely conceivable that they should have been inserted in a fictitious account of its origin. As a matter of evidence, therefore, they are not undeserving of our attention.

But it is the doctrine to be deduced from them, which I propose now to bring under your consideration. The scope of the Apostle's answer, is to prohibit his converts from any participation in idolatry, but to impose no other restriction upon their social intercourse with their brethren. But he does not lose the opportunity of mixing with his solution of their difficulties, some important instruction in their new religion. He contrasts the heathen feasts upon their sacrifices, with the Sacrament of the Lord's Supper, which he had introduced amongst them. And shews that as they could not partake of the latter without the utmost benefit: so neither could they join in the former without the grossest contamination. The cup of blessing (he says) which we bless, is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body

of Christ? But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the сир of devils : ye cannot be partakers of the Lord's Table, and of the table of devils.But he draws the line judiciously between sinful practices and innocent compliances : and permits them to continue to associate with their unconverted brethren ; and to observe any customs which were not absolutely contrary to the Divine religion which they had adopted. Thus he adds—If any of them which believe not, bid you to a feast, and

ye be disposed to go ; whatsoever is set before you eat, asking no question, for conscience sake. But if any man

But if any man say unto you, this is offered in sacrifice unto idols, eat not, for his sake that shewed it, and for conscience sake. But what he chiefly impresses upon them as the result of the matter, is the doctrine of the text. That the glory of God should be the ruling principle of their conduct. And whilst in some things, as in the solemn rites of their religion, this should be their direct and avowed object, in all others, even

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