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 order,
harmony, proportion, beauty, the furthest removed from anything
sensual. Now what is there in those intellectual images, forms, or
ideas, which begets that approbation, love, delight, and even
rapture, which is seen in some persons' faces upon having those
objects present to their minds?--"Mere enthusiasm!"--Be it what it
will: there are objects, works of nature and of art, which all
mankind have delight from quite distinct from their affording
gratification to sensual appetites, and from quite another view of
them than as being for their interest and further advantage. The
faculties from which we are capable of these pleasures, and the
pleasures themselves, are as natural, and as much to be accounted
for, as any sensual appetite whatever, and the pleasure from its
gratification. Words to be sure are wanting upon this subject; to
say that everything of grace and beauty throughout the whole of