consider happiness as consisting in anything but property and possessions, which are only valuable as the means to somewhat else, cannot have the least glimpse of the subject before us; which is the end, not the means; the thing itself not somewhat in order to it. But if you can lay aside that general, confused, undeterminate notion of happiness, as consisting in such possessions, and fix in your thoughts, that it really can consist in nothing but in a faculty's having its proper object; you will clearly see, that in the coolest way of consideration, without either the heat of fanciful enthusiasm, or the warmth of real devotion, nothing is more certain than that an infinite Being may himself be, if he pleases, the supply to all the capacities of our nature. All the common enjoyments of life are from the faculties he hath endued us with, and the objects he hath made suitable to them. He may himself be to us infinitely more than all these: he may be to us all that we want. As our understanding can contemplate itself, and our affections be exercised upon themselves by reflection, so may each be employed in the same manner upon any other mind: and since the Supreme Mind, the Author and Cause of all things, is the highest possible object to himself, he may be an adequate supply to all the faculties of our souls; a subject to our understanding, and an object to our affections.
Consider, then: when we shall have put off this mortal body, when we shall be divested of sensual appetites, and those possessions which are now the means of gratification shall be of no avail; when this restless scene of business and vain pleasures, which now diverts us from ourselves, shall be all over: we, our proper self, shall still remain; we shall still continue the same creatures we are, with wants to be supplied, and capacities of happiness. We must have faculties of perception, though not sensitive ones; and pleasure or uneasiness from our perceptions, as now we have.
There are certain ideas, which we express by the words
