a mite, or a worm, than in that of man, or in the difpofition or the motions of celef tial bodies.

I therefore conceive, that the intelligence which has been able to form the immenfe plan of the universe, is at least the most perfect of intelligences.

But this intelligence is inherent in a neceffarily exiftent being; a necessarily existent being is not only that being which cannot but be, it is alfo that being which cannot be in any other manner. But a being whose perfections were fufceptible of improvement, would not be a necessarily exiftent being, fince it might then be otherwife than it is. From this argument, then, I infer that the perfections of the neceffarily exiftent being, are not susceptible of improvement, and that they are abfolutely that which they are. I fay abfolutely, because I cannot conceive degrees in these perfections of a necessarily exiftent being.

I clearly fee, that a limited being may be determined in many different ways, because

I clearly

I clearly conceive the poffibility of change in its limits.

If the neceffarily exiftent being poffefs an intelligence without limits, it will also enjoy an unlimited wisdom; for, wisdom is properly here the intelligence itself, inafmuch as it propofes an end, and the means relative to that end.

Wisdom, therefore, appears in all the works of the creative intelligence: it has proposed to itself the best poffible end in the creation of every being, and it has predetermined the best means to arrive at that end.

CHAP.

CHA P. II.

THE LOVE OF HAPPINESS THE BASIS OF THE NATURAL LAWS OF MAN.-CONSEQUENCE IN FAVOUR OF THE PERFECTION OF THE MORAL SYSTEM.THE LAWS OF NATURE THE LANGUAGE OF THE LEGISLATOR.

I'

Am a fenfitive and intelligent being:

the defire of exifting agreeably is inherent in the nature of every fenfitive and intelligent being, and it is that strong defire which conftitutes felf-love. Self-love, therefore, does not differ from the love of happiness.

I cannot but perceive that the love of happiness is the univerfal principle of my

actions.

Happiness, therefore, is the great end of my being. I did not make myself; I did not give to myself that universal principle of

action.

action. The author of my existence, who has placed within me that powerful principle, has then created me for happiness.

By happiness, I understand, in general, whatever can contribute to the preservation or perfection of my nature.

Because perceptible objects make a strong impreffion on me, and my intelligence is very limited, it happens frequently that I mistake happiness, and that I prefer an apparent to a real happiness.

These mistakes are discovered to me by my daily experience, and by my reflections, the refult of this experience. I perceive, then, that to attain the end of my being, I am under a strict obligation to observe the laws of my being.

- I therefore confider these laws as the natural means which the author of my being has chosen to conduct me to happiness (g). As they are the neceffary refult of my relations to different beings, and I have not the faculty of changing these relations, I manifestly see,

(g) Vide part xv. ch. iv.-Vide also part viii. ch, iii.

that

that I cannot infringe either more or less the laws of my particular nature, without departing more or less from my true end.

fa

Experience proves to me, that all my culties are confined within certain natural limits, and that there is a point where pleasure ends, and pain begins. Thus by experience I am taught, that I must regulate the exercise of all my faculties according to their natural capacity.

I am therefore under a philofophical obligation to acknowledge, that there is a natural fanction of the laws of my being, fince I experience pain whenever I tranfgrefs thefe laws.

Because I love myself, and I cannot but defire to be happy, I cannot but defire also the continuation of my existence. I I perceive these fame defires in all my fellowcreatures; and if fome feem to wish for the ceffation of their being, it is rather a change in their being, than the annihilation of it, which they defire.

My reafon represents it to me as very probable, that death will not be the final period