of it, whereof this vifible World is compofed. If a great Mind, by reflecting upon the Operations and Powers of the Soul, is now fometimes able under the ftrong Impreffions of Sense, and all the fplendid Appearances, which Men call worldly Glory, to withdraw itself into the intellectual Syftem; How little, how contemptible, would all the Pomps appear, which Art or Luxury can prepare, in the Eyes of one, who could fee the Soul fhine forth, like the Sun from under a dark Cloud, or rather after a total Eclipse, in its full Strength and Luftre ?

IX. As this Confideration fhews, there are wife Reasons, why we do not now know any thing more diftinctly concerning the Nature of the Soul; fo it discovers, that on Account of the Ballance of C Power

Power between the Soul and the Body, proportioned to our prefent State, it is requifite, the Happiness, and the Perfection of Man, in regard to his End, fhould be diftinctly confidered..

CHA P. III.

Of the End of Man confidered more particularly in refpect to his Perfection.

I. That we naturally defire Perfection, from a Motive of Selflove. II, III. Certain Degrees of Perfection in Things without Life, in Plants, and Animais. IV Tet the Degrees of Perfection in other Things more especially

efpecially estimated, as we are more interested in them. V. The Defire of Perfection, tho' it may be confidered feparately, yet is really infeparable from the invincible Defire of Happinefs. VI. The Force and Extent of this Defire. VII. Wherein the Perfection of any Being properly confifts. VIII, IX. In particular of Man. X. The Force of Contemplation in Jome Men. XI. Concerning human Will. XII. The main QueAtion upon the Subject to be refolved in the next Chapter.

AN obvious Reafon may be

affigned, why every Being ought to defire its own Perfection; for the great Principle, common to all Beings, is Self-love: That, which puts them in Motion,which C 2

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regulates all their Actions, and causes them to take greater Complacency both in what they are, and in what they do. When any Being, capable of Reflection, confiders itself, as having in the Rank, wherein it is placed, all the Qualities proper to the Nature of it, and which capacitate it for acting after a fuitable Manner; the Pleasure, arifing from fuch a Reflection, is not to be confidered as proceeding from an irregular Motion of Pride, but from a generous and laudable Ambition of Excelling, founded in this effential Principle of Selflove. And if, from this Motive, it be lawful for intelligent Beings, on any Account, to take Complacency in themselves, it is certainly not only lawful, but highly requifite on Account of thofe

those fuperior Advantages, which really tend to give them a greater intrinfick Value; and, at the fame time, if they are Parts or Members of Society, juftly render them more valued, and efteemed by others.

II. Even Things inanimate are preferred and admired, according as they are more perfect or beautiful in their different Kinds. A Diamond rifes in the Price proportionably as it has a greater Luftre, a finer Water, or as no Cloud or Flaw is discoverable in it. And the Judgment, we make, concerning the Excellency or Beauty of such a Stone, is not founded in human Compact, or common Opinion, but in the intrinfick Reason of the Thing. Men may, indeed, agree to fet a greater or a lefs extrinfick Va

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