est dimensions, and expands it to its highest capacity and feeling of that sublime and native pleasure it was designed by its Maker to enjoy. Therefore, as we value our present or eternal welfare, we should set apart some time every day for the express purpose of contemplating the goodness of God towards the human species in general, and to ourselves in particular, by a regular, succinct induction of it in its several instances and particulars; a practice which will be found on trial to give proportionable pleasure and satisfaction to the mind, that is, the highest and noblest it is capable of enjoying. For it should be considered, that the mind of man receives, or is capable of receiving, from contemplation and reflection, from conversation, and from the perusal of books, as many and as different and distinct vibrations and ideas, as the palate is capable of receiving sensations from a variety of tastes; and that the latter is not at all more sensible of a specific difference between the taste of the most common and the most delicious fruit, than the former is between the sublime degree of exquisite pleasure arising from the contemplation I have mentioned, and any worldly amusement whatever. Upon this principle,

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since happiness is allowed to be seated in the mind, if we are desirous that our mind should not be degraded by trifling thoughts and ideas, and are anxious that it should be occupied with such as are sublime, noble, and interesting, we have only to be careful to converse as much as we can with persons of probity and piety, careful what books we read, (studying the best and highest,) and careful of the subjects we select for our contemplation: for though it may be out of our power to indulge when we please our sensual taste, it is certainly entirely in our power to indulge our mental one, and to keep its highest and noblest faculties in constant exercise; by which the ratio of our happiness in this life will be increased to a degree, which appears to be but little understood, or experienced, by the bulk of mankind.

The man who does not feel that the pleasures of intellect are higher and greater than the pleasures of sense, betrays great want of just taste and feeling; and it is from a want of this just taste that many persons are averse to reading the Scriptures, and those excellent sermons with which our language abounds. For as the Scriptures and these sermons treat

on the noblest subjects, whenever there is a correspondent feeling, and a true and genuine taste in the mind for the sublime, it will naturally take pleasure in seeking its congenial gratification; therefore, when a person finds no pleasure in the perusal of the Scriptures, or a well-composed sermon, it is not only a sign of a culpable want of zeal in his religion, but it is a sign of his want of true taste, that he is a slave to vulgar prejudice, and that he either does not, or cannot judge correctly and properly of his duty or his happiness; especially as men of the sublimest genius, and of the most acknowledged taste, have ever exercised and gratified their minds by the perusal of these writings.

I shall conclude this treatise in the following emphatic words, four times repeated by the pious and inspired writer of the 107th Psalm; "O that men would praise "the Lord for his goodness, and for his "wonderful works to the children of men!" being fully convinced, that, without a constant observance of this holy practice, no ardent or radical love of God can penetrate or prevail in the heart of man; and that every human being, who will daily and deeply employ his mind in this grateful ex

ercise, will adopt the most effective way possible to establish in his heart genuine piety towards God, and genuine benevolence towards man; the constituent causes both of the utmost perfection and of the utmost happiness of the human character. By a daily observance of this pious practice, of praising God, and contemplating his wonderful works to the children of men, so pathetically recommended by the inspired writer, such a train of ideas will be associated in the mind, as will unavoidably lead it to make a just appreciation between the fleeting enjoyments of this world, and the permanent ones of another and a better. And at the same time that this appreciation will, nay, must influence the soul to set its affection chiefly on that state of being, in which, through the goodness of God and the merits of Jesus Christ, it will for ever be permitted to be in the presence of God, and to partake of those pleasures which are at his right hand for evermore, it will likewise induce it to recollect, with the greatest thankfulness, the number and importance of those various instances of love and affection, which its gracious Creator continually confers on man in this life, by permitting him

to partake of all those innocent gratifications of sense and intellect which are so liberally set before him. With deep susceptibility and ardent gratitude for this indulgent conduct of his heavenly Father, he will daily express the feelings of his heart, in the animated and energetic language of the pious Psalmist; "I will extol thee, O "God, my King; I will praise thy holy name for ever and ever. I will praise thee, O my "God, whilst I have my being."

THE END.