The Indians have shewn a cheerfulness in the midst of the most excruciating pains. So much are they master of their minds, as to be able to divert their attention from the situation which gives them torture, and place it upon some imagination which flatters them. Is it impracticable, that reason and virtue should learn from ambition and prejudice in the same manner, to weaken the impression of pain by agreeable sensations?

Of the pleasure, which accompanies the performance of our duties to ourselves.

Know Nature's children all divide her care,
The fur that warms a monarch, warm'd a bear:
While man exclaims, "See all things for my use,"
"See man for mine!" replies a pamper'd goose.
And just as short of reason he must fall,

Who thinks all made for one, not one for all.

THERE are two other species of maxims, in the observance of which the happiness of mankind is interested. The former are as it were the essential laws of society.

Were these to be universally broken through, all men would be inwrapped in one general misery. Such are those which compose what is called the law of nations:-To injure none and to fulfil the engagements you have entered into. It is unjust and declaratory of our enmity to mankind to infringe those laws, unless when the interest of the public gives us a sanction to do so.

The second are those maxims, which are less the foundation than the ornaments of society. Though they are not absolutely requisite to support it, yet they procure it all the perfection of which it is susceptible. Such are those, which command us to assist the distressed and contribute all that is in our power, to pro

mote the felicity of our neighbours. If we observe these rules, we then shall be benevolent, and in a manner become the preservers of our fellow-creatures.

These different axioms are comprised in this precept:-Love your neighbour as yourself that is, be equitable and benevolent. This is what morality enjoins us to perform, and the theory of sensation advises us to the same.

The victims of iniquity are not the only sufferers: as an adder, it rends the bosom of the person who harbours it. It owes its birth to an excessive desire of riches and dignity, and produces sorrow and discontent. If the unjust man should flatter himself that he may escape the

punishment of man, or the equity of God, yet he must certainly lament that he has placed his happiness or perfection in the possession of such fleeting objects, which depend upon the will of others, and leave him at the disposal of capricious fortune.

Can wild Ambition's tyrant power,
Or ill-got Wealth's superfluous store,
The dread of death controul?

Arrogance and interest not only subject our happiness to things without us, but by waging a secret war on all around us, sow in our hearts the seeds of general hatred, which weaken or suppress those of benevolence and friendship. Now if it is true, that every degree of benefi