PHILOSOPHY, MORAL. 
being also generally actuated by motives of 
ambition; but, as will be seen hereafter, 
this does not invalidate any of the foregoing 
remarks. — It is justly observed by Dr. Per- 
cival, that the endless progression of know- 
ledge is apt to give die love of it an inor- 
dinate ascendancy over every other princi- 
ple ; and as this passion does not, like the 
love of virtue, temper its particular exer- 
tions, by preserving a due subordination of 
the powers which it calls into action, the 
wildest extravagancies of emotion and of 
conduct, have been displayed by those 
who have submitted to its uncontrouled 
dominion. 
S.'j. Fnrtlier, we have reason to suppose 
tliat the pleasures of imagination ought not 
to be made our chief end and aim, because 
in general they are the first of the intellec- 
tual pleasures, come to their height early in 
life, and decline in old age. There are 
some few indeed who continue devoted to 
them through life ; so there are some to the 
pleasures of sensation, but both are irregu- 
larities wliich cannot be considered as indi- 
cations of tlie designs of Providence re- 
specting these pleasures. Hence the argu- 
ment (§ 24.) is applicable to these pleasures 
also. Like every other part of the great 
machine, they have their use, but it is a 
subordinate one ; tiiey tend to the improve- 
ment and perfection of our nature, but 
eminence in them is not that perfection. 
They teach a love of regularity, exactness, 
truth, simplicity: they lead to a knowledge 
of many important truths respecting them- 
selves, the world in general, and its Author : 
they habituate to invent and to reason ; and 
when the social, moral, and religions affec- 
tions begin to be generated in us, we may 
make a much quicker prepress towards tlie 
perfection of our natures by having a due 
stock, and no more than a due stock, of 
knowledge in natural and artificial things, 
of a relish for natural and artificial beauty. 
Regulation of the Pleasures of Imagi- 
nation, 
36. As the pleasures of imagination are 
majiifestly intended to generate and aug- 
ment the higher orders of benevolence, 
piety, and the moral sense, so these last may 
be made to improve and perfect the former. 
— Those parts of the arts and sciences which 
inspire us with devout affections, and ena- 
ble ns to be most useful to others, abound 
with the most and greatest beauties. Thus 
the study of the scriptures, of natural his- 
tory, and natural philosophy, of the frame 
of the human mind, &c. when nndertakch 
witli pious and benevolent intentions, lead 
to more interesting and surprising tinths, 
than any study intended for mere private 
amusement. 
37. Further, since the world is a system 
of benevolence, and consequently the Au- 
thor of it is the object of unbounded love 
and adoration, benevolence and piety are 
the only true guides into our inqo*iies into 
it, the only clues which vvill lead through 
the labyrinths of nature. In the pursuit of 
every branch of valuable knowledge, let 
the inquirer take for granted that every 
thing is right on tlie whole, that is, let him 
with a pious confidence seek for benevo- 
lent purposes, and he will find the right 
road, and, by a due continuance in it, attain 
to some new and valuable truth ; wlierea.s 
every other principle an9 motive for exa- 
mination, being foreign to the great place 
upon which the universe is constructed, 
must lead to endless mazes, errors, and 
perplexities. — Again, it is to their tendency 
to the increase of liappiness that almost all 
truths owe their hrstre. Hence those whose 
minds are under the influence, of benevo- 
lence, will have the bigh.cst gratification 
wliich the perception of those truths can 
produce. 
38. Lastly, the pleasures of the imagina- 
tion point to devotion in a particular manner 
from their miliraited iiaturo. All the feelings 
derived from beauty, both natural and ai-- 
tificial, begin to fade aircl languish after a 
short acquaintance with it ; novelty is a 
never failing requisite ; we look down with 
indifference upon what we comprehend 
easily, and feel the wash to aim at such 
things as are bat just within the compass of 
onr present faculties. To what inference 
does this tendency to press forwards, this 
endless grasping after infinity, necessarily 
lead us .r Is it not that the infinite Author 
of all things has so formed our faculties, 
that nothing less than himself can be an 
adequate object for them : that nothing 
finite, liowever great and glorious, can 
afford fill] and lasting satisfaction : that as 
nothintr can give us more than a transitory 
delight, if its relation with God is excluded, 
so every thing, wlu-n considered as the pio- 
duction of his infinite wisdom and good- 
ness, will gratify our utmost expectations, 
since in this view we may rest satisfied that 
every thing has numerous uses and excel- 
lencies, and that in the course of nature 
the least and vilest, according to common 
apprehension, bear a proper part, as well 
