side, in a calm evening, upon a sandy shore, and with an ebbing tide, I have frequently remarked the appearance of a dark cloud, or, rather, very thick mist, hanging over the edge of the water, to the height, perhaps, of half a yard, and of the breadth of two or three yards, stretching along the coast as far as the eye could reach, and always retiring with the water. When this cloud came to be examined, it proved to be nothing else than so much space, filled with young shrimps, in the act of bounding into the air from the shallow margin of the water, or from the wet sand. If any motion of a mute animal could express delight, it was this: if they had meant to make signs of their happiness, they could not have done it more intelligibly. Suppose, then, what I have no doubt of, each individual of this number to be in a state of positive enjoyment; what a sum, collectively, of gratification and pleasure have we here before our view!

The young of all animals appear to me to receive pleasure simply from the exercise of their limbs and bodily faculties, without reference to any end to be attained, or any use to be answered by the exertion. A child, without knowing any thing of the use of language, is in a high degree delighted with being able to speak. Its incessant repetition of a few articulate sounds, or, perhaps, of the single word which it has learnt to pronounce, proves this point clearly. Nor is it less pleased with its first successful endeavours to walk, or rather to run, (which precedes walking,) although entirely ignorant of the importance of the attainment to its future life, and even without applying it to any present purpose. A child is delighted with speaking, without having any thing to say, and with walking, without knowing where to go. And, prior to both these, I am disposed to believe, that the waking hours of infancy are agreeably taken up with the exercise of vision, or perhaps, more properly speaking, with learning to see.

But it is not for youth alone that the great Parent of creation hath provided. Happiness is found with the purring cat, no less than with the playful kitten; in the arm-chair of dozing age, as well as in either the sprightliness of the dance, or the animation of the chase. To novelty, to acuteness of sensation, to hope, to ardour of pursuit, succeeds, what is, in no inconsiderable degree, an equivalent for them all, "perception of ease." 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 constitution suits

VOL. I.

Q

with the degrees of animal power which they respectively possess. The vigour of youth was to be stimulated to action by impatience of rest; whilst to the imbecility of age, quietness and repose become positive gratifications. In one important respect the advantage is with the old. A state of ease is, generally speaking, more attainable than a state of pleasure. A constitution, therefore, which can enjoy ease, is preferable to that which can taste only pleasure. This same perception of ease oftentimes renders old age a condition of great comfort; especially when riding at its anchor after a busy or tempestuous life. It is well described by Rousseau, to be the interval of repose and enjoyment, between the hurry and the end of life. How far the same cause extends to other animal natures, cannot be judged of with certainty. The appearance of satisfaction, with which most animals, as their activity subsides, seek and enjoy rest, affords reason to believe, that this source of gratification is appointed to advanced life, under all, or most, of its various forms. In the species with which we are best acquainted, namely our own, I am far even as an observer of human life, from thinking that youth is its happiest season, much less the only happy one; as a Christian, I am willing to believe that there is a great deal of truth in the following representation given by a very pious writer, as well as excellent mana: "To the intelligent and virtuous, old age presents a scene of tranquil enjoyments, of obedient appetite, of well-regulated affections, of maturity in knowledge, and of calm preparation for immortality. In this serene and dignified state, 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 conscience; and looks forward, with humble confidence in the mercy of God, and with devout aspirations towards his eternal and ever increasing favour.”

What is seen in different stages of the same life, is still more exemplified in the lives of different animals. Animal enjoyments are infinitely diversified. The modes of life, to which the organization of different animals respectively determines them, are not only of various but of opposite kinds. Yet each is happy in its own. For instance: animals of prey live much alone; animals of a milder constitution in society. Yet the herring, which lives in shoals, and the sheep, which lives in flocks, are not more happy in a crowd, or more contented Father's Instructions; by Dr. Percival of Manchester, p. 317.

amongst their companions, than is the pike, or the lion, with the deep solitudes of the pool, or the forest.

But it will be said, that the instances which we have here brought forward, whether of vivacity or repose, or of apparent enjoyment derived from either, are picked and favourable instances. We answer, first, that they are instances, nevertheless, which comprise large provinces of sensitive existence; that every case which we have described, is the case 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, pursuing their pleasures, taking their pastimes! In each individual, how many things must go right for it to be at ease; yet how large a proportion out of every species is so in every assignable instant! Secondly, we contend, in the terms of our original proposition, that throughout the whole of life, as it is diffused in nature, and as far as we are acquainted with it, looking to the average of sensations, the plurality and the preponderancy is in favour of happiness by a vast excess. In our own species, in which perhaps the assertion 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 inquiries does the sickness of our friends produce! what conversation their misfortunes! This shows that the common course of things is in favour of happiness: that happiness is the rule, misery 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 insensibility to the goodness of the Creator, is the very extensiveness of his bounty. We prize but little what we share only in common with the rest, or with the generality of our species. When we hear of blessings, we think forthwith of successes, of prosperous fortunes, of honours, riches, preferments, i. e. of those advantages and superiorities over others, which we happen either to possess, or to be in pursuit of, or to covet. The common benefits of our nature entirely escape us. Yet these are the great things. These constitute what most properly ought to be accounted blessings of Providence; what alone, if we might so speak, are worthy of its care. Nightly rest and daily bread, the ordinary use of our limbs, and senses,

with the degrees of animal power which they respectively possess. The vigour of youth was to be stimulated to action by impatience of rest; whilst to the imbecility of age, quietness and repose become positive gratifications. In one important respect the advantage is with the old. A state of ease is, generally speaking, more attainable than a state of pleasure. A constitution, therefore, which can enjoy ease, is preferable to that which can taste only pleasure. This same perception of ease oftentimes renders old age a condition of great comfort; especially when riding at its anchor after a busy or tempestuous life. It is well described by Rousseau, to be the interval of repose and enjoyment, between the hurry and the end of life. How far the same cause extends to other animal natures, cannot be judged of with certainty. The appearance of satisfaction, with which most animals, as their activity subsides, seek and enjoy rest, affords reason to believe, that this source of gratification is appointed to advanced life, under all, or most, of its various forms. In the species with which we are best acquainted, namely our own, I am far even as an observer of human life, from thinking that youth is its happiest season, much less the only happy one; as a Christian, I am willing to believe that there is a great deal of truth in the following representation given by a very pious writer, as well as excellent mana: "To the intelligent and virtuous, old age presents a scene of tranquil enjoyments, of obedient appetite, of well-regulated affections, of maturity in knowledge, and of calm preparation for immortality. In this serene and dignified state, 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 conscience; and looks forward, with humble confidence in the mercy of God, and with devout aspirations towards his eternal and ever increasing favour."

What is seen in different stages of the same life, is still more exemplified in the lives of different animals. Animal enjoyments are infinitely diversified. The modes of life, to which the organization of different animals respectively determines them, are not only of various but of opposite kinds. Yet each is happy in its own. For instance: animals of prey live much alone; animals of a milder constitution in society. Yet the herring, which lives in shoals, and the sheep, which lives in flocks, are not more happy in a crowd, or more contented Father's Instructions; by Dr. Percival of Manchester, p. 317.

amongst their companions, than is the pike, or the lion, with the deep solitudes of the pool, or the forest.

But it will be said, that the instances which we have here brought forward, whether of vivacity or repose, or of apparent enjoyment derived from either, are picked and favourable instances. We answer, first, that they are instances, nevertheless, which comprise large provinces of sensitive existence; that every case which we have described, is the case 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, pursuing their pleasures, taking their pastimes! In each individual, how many things must go right for it to be at ease; yet how large a proportion out of every species is so in every assignable instant! Secondly, we contend, in the terms of our original proposition, that throughout the whole of life, as it is diffused in nature, and as far as we are acquainted with it, looking to the average of sensations, the plurality and the preponderancy is in favour of happiness by a vast excess. In our own species, in which perhaps the assertion 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 inquiries does the sickness of our friends produce! what conversation their misfortunes! This shows that the common course of things is in favour of happiness: that happiness is the rule, misery 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 insensibility to the goodness of the Creator, is the very extensiveness of his bounty. We prize but little what we share only in common with the rest, or with the generality of our species. When we hear of blessings, we think forthwith of successes, of prosperous fortunes, of honours, riches, preferments, i. e. of those advantages and superiorities over others, which we happen either to possess, or to be in pursuit of, or to covet. The common benefits of our nature entirely escape us. Yet these are the great things. These constitute what most properly ought to be accounted blessings of Providence; what alone, if we might so speak, are worthy of its care. Nightly rest and daily bread, the ordinary use of our limbs, and senses,