things that are before us: but the things "that are in heaven who hath fearched "out?""*

Particular circumstances vary infinitely the evils of the mind. It is very feldom that our business, our profeffion, our way of life, the persons with whom we are acquainted, the country which we inhabit, the fortune, the employment, the rank which we poffefs, anfwer to our inclinations and ideas. One man, whose destiny confines him in a country almost defert, thinks continually of the happiness which the citizen of a capital enjoys: whilst the fame citizen, overpowered with bufinefs, and tormented with cares, envies the peaceable retreat of the inhabitant of the country.

But our greatest evils are caused by our paffions. If we yield to them in the smallest

* Wisdom ix. 15, 16.

degree,

degree, they become to the foul what violent paroxyfms are to the body; and, however nobly we may fubdue them, there is at least a time in which they make us fuffer:-the time of combat.

Our defires and averfions, with regard to all kinds of advantages or evils, real or imaginary, are the fources of innumerable vexations and afflictions. They are often attended with alarms and fears, with regard both to the prefent life and to that which is to come. We fear for our poffeffions, reputation, health, and life; we interest ourselves for others; we fear the fame evils for them; we place our defires on improper objects, and these defires torment us; we love what does not deserve our regard, and fooner or later we find reason to be ashamed of it; we regret exceffively an object which could but

very imperfectly contribute to our happiness; we fear that which may never happen, we hope for that which can fcarcely ever happen. Ideas which strike the imagination, cause torments as real, and fometimes much more fevere than the evil which we thus represent to ourselves would be in itself; and we are punished for encouraging extravagant hopes, by the disappointments which follow them. Add to these, diffentions, quarrels, jealousies, afflictions of every kind, which often, in this corrupt world, neither prudence nor probity can prevent; and laftly, the evils of confcience, infinitely more terrible than all the reft.

Frequently it is neither to our own follies, nor to those of others, that we owe our mental evils. This is a fact which I was unwilling to confound with the preceding general reflections.

reflections. To be happy, we must have inclinations; and how often does it happen that it is not in our power to gratify them. Add to this, the well-grounded fear of many other real and inevitable evils; the actual lofs of many advantages, which reafon and the fweetest affections of the heart concur to render precious; and we fhall confefs, that the moft moderate, cautious, and virtuous men, are exposed to numerous painful emotions.

Affuredly the spiritual part of our felicity (permit me to call it the health and ease of the foul) depends upon a much greater variety of circumstances, than the ease and health of the body, and its fecret fprings are much more delicate. In a long life, there are weeks, months, and fometimes years, which are not diftinguished by any corporeal diforder; inftead of which, few days pafs over

our

our heads unmarked by fome mental pain or

uneafinefs.

We may then venture to affert,

that the evils of the mind are far more nu

merous, more various, and often much lefs fupportable, than thofe of the body; and in confidering them together, what could we think of the defigns of the Creator, if our existence terminated with the prefent life?

But when "this corruptible shall have puť "on incorruption, when this mortal fhall have "put on immortality,"* we fhall be freed from all infirmities. Sickness and pain shall no more difturb our most useful occupations, our moft innocent pleasures. Our senses being perfected to a degree of which we can at present form no idea, will convey to the foul an endless variety of delightful impreffions. In the enjoyment of eternal youth and health,

*I Cor. xv. 53.