pleasures, and such as at first view have no immediate relation to self-interest, be pursued in a cool deliberate way, not from the influence of a present inclination, but the pre-conceived opinion that it will afford pleasure, this is referred to self-interest. Now money has scarce any other relation to pleasure than that of an evident means; so that even after it has gained the power of pleasing instantaneously, the intermediate deliberate steps and associations must, however, frequently appear. It procures the other pleasures for us every day, after it has become pleasant in itself; and therefore must always be considered as a principal means. The other pleasures have, in general, a far greater share of indirect associations with previous pleasures, and acquire the power of gratifying, not so much from being manifest causes of other gratifications, as their most common adjuncts; whereas money is generally the most visible of all the causes. But honour, power, learning, and many other things, are pursued, in part, after the same manner, and for the same reasons, as riches; viz. from a tacit supposition, that the acquisition of every degree of these is treasuring up a proportional degree of happiness, to be produced and enjoyed at pleasure. And the desires of each of these would in like manner increase perpetually during life, did they not curb one another by many mutual inconsistencies, or were not all damped by the frequent experience and recollection, that all the means of happiness cease to be so, when the body or mind cease to be disposed in a manner proper for the reception of happiness.
It is also worthy of observation, that riches, honours, power, learning, and all other things, that are considered as means of happiness, become means and ends to each other in a great variety of ways, thus transferring upon each other all the associated pleasures which they collect from different quarters, and approaching nearer and nearer perpetually to a perfect similarity and sameness with each other, in the instantaneous pleasures which they afford when pursued and obtained as ends.
It appears likewise that all aggregates of pleasure, thus collected by them all, must, from the mechanism and necessity of our natures, and of the world which surrounds us, be made at last to centre and rest upon Him who is the inexhaustible fountain of all power, knowledge, goodness, majesty, glory, property, &c. So that even avarice and ambition are, in their respective ways, carrying on the benevolent designs of Him who is All in All. And the same thing may be hoped of every other passion and pursuit. One may hope, that they all agree and unite in leading to ultimate happiness and perfection. However, they differ greatly in their present consequences, and in their future ones, reaching to certain intervals of time, indefinite and unknown to us, thus becoming good or evil, both naturally and morally, in respect of us, and our limited apprehensions, judgments, and anticipations. And yet one may humbly hope,
