hius; again, these are greatly eclipsed by the superior lustre of noble actions and refined sentiments, which discover a genuine sublimity of soul.

The beauty of the body has the advantage of being always before our eyes, while that of the mind and soul does not display itself but at particular times; but whenever these different objects are presented to us, and that passion does not obstruct a proper view of them, then the pleasure arising will be agreeable to that disposition and order which I have observed and thus it is, that practice confirms what nature teaches us, that the beauty of a lively genius gives more right to happiness than that of the body; yet at the same time it is greatly inferior to that

of the soul. It sometimes happens by our peculiar dispositions, that the beauty of the body makes a more forcible impression than that of the mind or soul. Then it is an attraction which invites us to procure a kind of immortality. The omnific Author of Nature looked upon the preservation of our species to be an object more worthy his care, than the singular superiority of any individual.

All are but parts of one stupendous whole,
Whose body Nature is, and God the soul.

That infinite wisdom, which has so admirably distinguished the beauty of the body, the imagination, and the soul, has also diversified their motions, those of the ideas being more consonant than those of

the body; on the other hand, they are greatly inferior to those of the soul.

There is still another variation in our pleasures, which proclaims aloud that there is an omniscient Power. Agreeable smells, the charms of music, oratory, geometry, architecture, history, and the pleasures of a select company, all these are of such a nature, that the fruition of them gives pleasure, while the being debarred of them gives no real pain. They are not supplies to our necessary wants, they are only graceful embellishments, which contribute to enrich and augment our happiness. How many are there, who are perfect strangers to them, and yet enjoy a life of peace. Even those who are most sensible of these pleasures,

can with ease give them up for others. It is not so with other sorts of agreeable sensations. Thus, for example, the law of nature, which invites us to nourish ourselves, not only requites us for our compliance, but chastises us if we do not obey her voice.

The munificent Creator of Nature has not thought it sufficient to entice us by a particular pleasure, to be cautious of our preservation, but he incites us by a more powerful motive, which is pain.

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He who thro' vast immensity can pierce,

See worlds on worlds compose one universe,

Observe how system into system runs,
What other planets circle other suns,
What varied beings people ev'ry star,

May tell why Heav'n has made us as we are.

His propitious care is apparent, even in the different continuance of these various sensations. Those which affect our sight, hearing, imagination, or heart, as well as those which accompany a tempe rate exercise, appear to be always before us. They fill up life, without being hurtful to health. It is not the same with that pleasure which is annexed to nourishment. Had it gone farther than the satisfying nature, then an excessive use of the most salutary food might have be come the most destructive poison.

Amidst the diversity of pleasures, there are none more conspicuous than that of a new-born infant. How is it to be nou

rished? In vain would nature have

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plied the mother's breast with milk, had

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