irrefiftible eloquence for the accustomed gratification. But, when the fon of mifery is fatiated with plenty, the torture of his expectation vanishes, the pleasure of gratification is no more.

But it is not fo with the perfon who relieves him. He felt a fupreme fatisfaction in contributing to his neceffity; and every recollection enhances the delight.

The fenfations alfo are widely different in degree.

It is univerfally allowed, that parental fondness evidences itself much more powerfully than filial love.

Hence we may certainly conclude, that, in this instance, the pleasure of conferring favours is fuperior to the pleasure of receiving them.

And, although, in ftrict propriety, no appeal can be made to an almost antiquated paffion; yet a fimilar conclufion may poffibly be collected from the animated language, in which the citizens of Sparta, and of Rome, expreffed the fervour of their affection, for their country's caufe.

The happiness of the almighty is certainly.

tainly as much fuperior to the happiness of his creatures, as his nature is fuperior, with respect to intrinfic excellence, and power. And his happiness is therefore greater, because they receive from him whatever they enjoy, unable to repay it by a similar return of bounty, while he remains to endless ages the inexhaustible fountain of all good.

The indulgence of the benevolent affections forms our highest happiness alfo; because the heart, which is actuated by them, is a ftranger to perplexity and care.

Thofe tumultuous paffions, in whose fad retinue are found diforder, confufion, and despair, are unknown where the gentler form of benevolence bears fway. Pride, avarice, anger, and bow down revenge, before her they are hufhed in foft repofe; like the beafts of night, when the fun arifeth they gather themfelves together, and lay them down in their dens.

When we confider the numerous wants and imperfections of our nature, we see the wisdom of providence, in implanting those feeds of foft compaffion in our breafts, which foothe our mutual forrows, at the fame time

that

that they are the fources of almost every bleffing we enjoy.

The words of fcripture, the practice of our heavenly teacher, confirm this voice of nature, and bind us with additional obligations to its obfervance.

The gospel, in every page, exhorts us, to fupprefs each rifing paffion, which oppofes itself to our neighbour's happiness, to facrifice our own emolument to his advantage, and to fubdue the hoftile fpirit of the injurious perfon, by accumulated acts of undeferved kindnefs.

The

great

founder of our religion came not to be miniftered unto, but to minifter, and to give his life a ransom for mankind.

His difciples imitated this great example. And, when we reflect upon the constant tenor of their conduct; when. we behold them calm and compofed in the time of danger, unterrified by every form of perfecution and distress, rejoicing themselves in-tribulation, exhorting others, to rejoice; we muft certainly conclude, that they felt a fincerer pleasure, a more warm and impaffioned fatisfaction, in their works of benevolence,

II.

C

volence, in their labours of love, than if they had been gratified with the actual enjoyment of whatever wealth, and honour, and dominion could bestow.

It cannot be urged in oppofition to the doctrine we would establish, that every human action may be traced, until it be found connected with the love of pleasure, the love of power, or the love of praise.

The love of pleasure animates to action ; and experience proves, that the highest pleafure is found in the performance of those actions which are useful to our fpecies.

The love of power is virtuous, when we attempt its acquifition, with a view of increafing our capacities of doing good.

.

Approbation and applaufe are the grateful tribute of mankind, in return for just and generous conduct. It is; therefore, a characteristic mark of a benevolent heart to be influenced by the love of honest praise. And the delight, arifing from the indulgence of this paffion, is itself a demonstration, that it is more bleffed to give than to receive.

Every paffion, therefore, in our conftitution points out, that true enjoyment is only to be found in acts of focial love.

And on this idea, happiness is furely in our power. We cannot indeed command the exercise of our neighbours kind affections in our favour, but we poffefs an unlimited power over our own.

Nor can it be urged as an objection to this theory, that religion frequently appeals to the selfish paffions of our nature; or with reafon be afferted, that revelation, holding forth the gift of immortality, as the destined reward of our obedience, in fact annihilates the intrinfic excellence, and native dignity of every generous virtue, in the breast of each believer of the gofpel.

It is readily allowed, that reward is only due to difinterested acts of virtue.

But the principle of every focial, and difinterested affection is gradually formed in the heart, by a kind of mechanical process, and by the aid of motives, which differ widely from their generated effect.