to hope, to ardor of purfuit, fucceeds, what is, in no inconfiderable degree, an equivalent for them all," perception of cafe." Herein is the exact difference between the young and the old. The young are not happy, but when enjoying pleasure; the old are happy, when free from pain. And this conftitution fuits with the degrees of animal power which they refpectively poffefs. The vigor of youth was to be ftimulated to action by impatience of reft; whilft, to the imbecility of age, quietness and repose become positive gratifications. In one important refpect the advantage is with the old. Aftate of eafe is, generally speaking, more attainable than a ftate of pleafure. A conftitution, therefore, which can enjoy ease, is preferable to that which can taste only pleafure. This fame perception of cafe oftentimes renders old age a condition of great comfort; efpecially when riding at its anchor, after a busy or tempeftuous life. It is well described by Rouffeau, to be the interval of repofe and enjoyment, between the hurry and the end of life. How far the fame caufe extends to other animal natures cannot be judged of with certainty. The appearance of fatisfaction, with which most animals, as their activity fubfides, Leek feek and enjoy reft, affords reason to believe, that this fource of gratification is appointed to advanced life, under all, or moft, of its various forms. In the fpecies with which we are best acquainted, namely our own, I am far, even as an obferver of human life, from thinking, that youth is its happieft feafon, much lefs the only happy one: as a Chriftian, I am willing to believe that there is a great deal of truth in the following reprefentation given by a very pious writer, as well as excellent man*. "To the intelligent and virtuous, old age presents a scene of tranquil enjoyments, of obedient appetites, of well regulated affections, of maturity in knowledge, and of calm preparation for immortality. In this ferene and dignified ftate, placed, as it were, on the confines of two worlds, the mind of a good man, reviews what is past with the complacency of an approving confcience, and looks forward, with humble confidence in the mercy of God, and with devout afpirations towards his eternal and ever increafing favor." What is feen in different ftages of the fame life, is ftill more exemplified in the lives of * Father's Instructions, by Dr. Percival of Manchester, P. 317. 3 different different animals. Animal enjoyments are infinitely diverfified. The modes of life, to which the organization of different animals respectively determines them, are not only of various, but of oppofite kinds. Yet each is happy in its own. For inftance; animals of prey, live much alone; animals of a milder conftitution, in fociety. Yet the herring, which lives in fhoals, and the sheep, which lives in flocks, are not more happy in a crowd, or more contented amongst their companions, than is the pike, or the lion, with the deep folitudes of the pool, or the foreft. But it will be faid, that the instances which we have here brought forward, whether of vivacity or repose, or of apparent enjoyment derived from either, are picked and favorable inftances. We answer that they are inftances, nevertheless, which comprise large provinces of fenfitive existence; that every cafe which we have defcribed, is the cafe of millions. At this moment, in every given moment of time, how many myriads of animals are eating their food, gratifying their appetites, ruminating in their holes, accomplishing their wishes, purfuing their pleasures, taking their pastimes? In each individual how many things muft go right 5 right for it to be at ease; yet how large a proportion out of every fpecies, are so in every affignable inftant? Secondly, we contend, in the terms of our original propofition, that throughout the whole of life, as it is diffufed in nature, and as far as we are acquainted with it, looking to the average of fenfations, the plurality and the preponderancy is in favor of happiness by a vaft excefs. In our own fpecies, in which perhaps the affertion may be more questionable than in any other, the prepollency of good over evil, of health, for example, and ease, over pain and distress, is evinced by the very notice which calamities excite. What enquiries does the sickness of our friends produce? What conversation their misfortunes? This fhews that the common courfe of things is in favor of happiness; that happiness is the rule; mifery, the exception. Were the order reversed, our attention would be called to examples of health and competency, instead of disease and want. One great cause of our infenfibility to the goodness of the Creator is the very extenfiveness of his bounty. We prize but little, what we share only in common with the rest, or with the generality, of our fpecies. When we hear of bleffings, we think forthwith of fucceffes, of profperous fortunes, of honors, riches, preferments, i. e. of thofe advantages and fuperiorities over others, which we happen either to poffefs, or to be in pursuit of, or to covet. The common benefits of our nature entirely escape us. Yet these are the great things. Thefe conftitute, what most properly ought to be accounted bleffings of Providence ; what alone, if we might fo fpeak, are worthy of its care. Nightly reft and daily bread, the ordinary use of our limbs, and fenfes, and understandings, are gifts which admit of no comparison with any other. Yet, because almoft every man we meet with poffeffes thefe, we leave them out of our enumeration. They raise no fentiment: they move no gratitude. Now, herein, is our judgement perverted by our selfishness. A blessing ought in truth to be the more fatisfactory, the bounty at least of the donor is rendered more confpicuous, by its very diffusion, its commonnefs, its cheapnefs; by its falling to the lot, and forming the happiness, of the great bulk and body of our fpecies, as well as of ourselves. Nay even when we do not poffcfs it, it ought to be matter of thankfulness that others do. But we |