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direct that Conduct, to shew whence our Obligations arife, and where they terminate. Its Ufe, or End, is Its End. the Attainment of Happiness; and the Means it employs are Rules for the right Conduct of our Moral Powers.

Its Means.

The Standard of other Arts and Sciences.

As every Art and Science is more or less valuable as it contributes more or less to our Happiness, this Moral Art or Science, which unfolds our Duty and Happiness, must be a proper Canon or Standard, by which the Dignity and Importance of every other Art and Science are to be afcertained. It is therefore pre-eminent above all others; it is that Master-Art, that Master-Science, which weighs their respective Merit, adjusts their Rank in the Scale of Science, prescribes their Meafure, and fuperintends their Efficacy and Application in Human Life. Therefore Moral Philofophy has been honoured with the glorious Epithets of the Directress of Life, the Mistress of Manners, the Inventress of Laws and Culture, the Guide to Virtue and Happiness, without fome Degree of which Man were a Savage, and his Life a Scene of Barbarity and Wretch

edness.

The Method.

HAVING thus fettled the Subject and End of the Science, the Elements of which we are attempting to difcover, and sufficiently diftinguished it from all others, it feems proper next to fix the Method of profecuting it. Moral Philosophy has this in common with Natural Philofophy, that it appeals to Nature or Fatt; depends on Observation; and builds its Reasonings on plain uncontroverted Experiments, or upon the fullest Induction of Particulars of which the Subject will admit. We must observe, in both these Sciences, Quid faciat & ferat Natura; how Nature is affected, and what her Conduct is in such and fuch Circumstances. Or, in other Words, we must collect the Phænomena, or Appearances of Nature, in any given Instance; trace these to some General Principles or Laws of Operation; and then apply these Principles or Laws to the explaining of other Phænomena.

THEREFORE Moral Philofophy inquires, not how Man might have been, but how he is conftituted; not into what Principles or Dispositions his Actions may be artfully refolved, but from what Principles and Dispositions they actually flow; not what he may, by Education, Habit, or foreign Influence, come to be, or do, but what by his Nature, or Original Conftituent Principles, he is formed to be and do. We discover the Office, Ufe, or Destination of any Work, whether natural or artificial,

by observing its Structure, the Parts of which it confifts, their Connection or joint Action. It is thus we understand the Office and Ufe of a Watch, a Plant, an Eye, or Hand. It is the fame with a Living Creature, of the Rational or Brute Kind. Therefore to determine the Office, Duty, or Deftination of Man, or, in other Words, what his Business is, or what Conduct he is obliged to pursue, we must inspect his Conftitution, take every Part to Pieces, examine their mutual Relations one to the other, and the common Effort or Tendency of the Whole.

SECTION I.

Of Man and his Connections.

N giving a rude Sketch or History in Miniature of Man, we must remember that he rises from fmall Beginnings, unfolds his Faculties and Dispositions by Degrees, as the Purposes of Life require their Appearance, advances flowly through different Stages to Maturity, and, when he has reached it, gradually declines till he finks into the Grave. Let us accompany him in his Progress through these successive Stages, and mark the Principles which actuate, and the Fortunes which attend him in each, that we may have a full View of him.

MAN is born a weak, helpless, delicate CreaMan's ture, unprovided with Food, Cloathing, and Infant State. whatever else is necessary for Subsistence or Defence. And yet, exposed as the Infant is to numberless Wants and Dangers, he is utterly incapable of fupplying the former, or fecuring himself against the latter. But, though thus feeble and exposed, he finds immediate and fure Resources in the Affection and Care of his Parents, who refuse no Labours, and forego no Dangers, to nurse and rear up the tender Babe. By these powerful Instincts, as by some mighty Chain, does Nature link the Parent to the Child, and form the strongest Moral Connection on his Part, before the Child has the least Apprehenfion of it. Hunger and Thirst, with all the Sensations that accompany or are connected with them, explain themselves by a Language strongly expressive, and irresistibly moving. As the several Senfes bring in Notices and Informations of furrounding Objects, we may perceive in

the

the young Spectator early Signs of a growing Wonder and Admiration. Bright Objects and striking Sounds are beheld and heard with a Sort of Commotion and Surprise. But, without refting on any, he eagerly passes on from Object to Object, Itill pleased with whatever is most new. Thus the Love of Novelty is forined, and the Passion of Wonder kept awake. By Degrees he comes acquainted with the most familiar Objects, his Parents, his Brethren, and those of the Family who are. most conversant with him. He contracts a Fondness for them, is uneasy when they are gone, and charmed to fee them again. These Feelings become the Foundation of a Moral Attachment on his Side, and by this reciprocal Sympathy he forms the Domestic Alliance with his Parents, Brethren, and other Members of the Family. Hence he becomes interested in their Concerns, and feels Joy or Grief, Hope or Fear, on their Account, as well as his own. As his Affections now point beyond himself to others, he is denominated a good or ill Creature, as he stands well or ill affetted to them. These then are the first Links of the Moral Chain, the early Rudiments, or Outlines of his Character, his first rude Essays towards Agency, Freedom, Manhood.

bood.

WHEN he begins to make Excursions from the Nursery, and extends his Acquaintance abroad, His Childhe forms a little Circle of Companions, engages with them in Play, or in Quest of Adventures, and leads, or is led by them, as his Genius is more or less aspiring. Though this is properly the Season in which Appetite and Paffion have the Afcendant, yet his Imagination and Intellectual Powers open apace; and as the various Images of Things pafs before the Mental Eye, he forms a Variety of Tastes; relishes some Things, and diflikes others, as his Parents, Companions, and a thousand other Circumstances, lead him to combine agreeable or disagreeable Sets of Ideas, or represent to him Objects in alluring or odious Lights.

As his Views are enlarged, his Attive and Social Powers expand themselves in Proportion; the Love of Action, of Imitation, and of Praise, Emulation, Curiofity, Docility, a Paffion for Command, and Fondness of Change. His Paffions are quick, variable, and pliant to every Impression; his Attachiments and Disgusts quickly fucceed each other. He compares Things, diftinguishes Actions, judges of Characters, and loves or hates them, as they appear well or ill affected to himself, or to those he holds dear. Mean while he foon grows tensible of the Consequences of his own Actions, as they, attract Applause, or bring Contempt; he triumphs in the former, and

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is ashamed of the latter; wants to hide them, and blushes when they are difcovered. By means of these Powers he becomes a fit Subject of Culture, the Moral Tie is drawn closer, he feels that he is accountable for his Conduct to others as well as to himself, and thus is gradually ripening for Society and Action.

As Man advances from Childhood to Youth, his His Youth. Paffions as well as Perceptions take a more extensive Range. New Senses of Pleasure invite him to new Pursuits; he grows sensible to the Attractions of Beauty, feels a peculiar Sympathy with the Sex, and forms a more tender Kind of Attachment than he has yet experienced. This becomes the Cement of a new Moral Relation, and gives a fofter Turn to his Paffions and Behaviour. In this turbulent Period he enters more deeply into a Relish of Friendship, Company, Exercises, and Diversions; the Love of Truth, of Imitation, and of Design, grows upon him; and as his Connections spread among his Neighbours, Fellow Citizens, and Countrymen, his Thirst of Praise, Emulation, and Social Affections grow more intenfe and active. Mean while, it is impoffible for him to have lived thus long without having become sensible of those more august Signatures of Order, Wisdom, and Goodness, which are stamped on the visible Creation; and of those strong Suggestions within himself of a Parent-Mind, the Source of all Intelligence and Beauty; an Object as well as Source of that Activity, and those Aspirations which sometimes rouze his inmost Frame, and carry hin out of himself to an almighty and all-governing Power: Hence arise those Sentiments of Reverence, and those Affections of Gratitude, Resignation, and Love, which link the Soul with the Author of Nature, and form that most fublime and god-like of all Connections.

MAN having now reached his Prime, either His Manbood. new Paffions succeed, or the old Set are wound up to an higher Pitch. For, growing more sensible of his Connections with the Public, and that particular Community to which he more immediately belongs; and taking withal a larger Prospect of Human Life, and its various Wants and Enjoyments; he forms more intimate Friendships, grafps at Power, courts Honour, lays down cooler Plans of Interest, and becomes more attentive to the Concerns of Society; he enters into Family Connections, and indulges those Charities which arise from thence. The reigning Paffions of this Period powerfully prompt him to provide for the Decays of Life; and in it Compaffion and Gratitude exert their Influence in urging the Man, now in full Vigour, to requite the Affection and Care of his Parents, by supplying their Wants and alleviating their Infirmities.

AT length Human Life verges downwards; and Old Age creeps on apace, with its Anxiety, Old Age. Love of Eafe, Interestedness, Fearfulness, Forefight, and Love of Offspring. The Experience of the Aged is formed to direct, and their Coolness to temper, the Heat of Youth; the former teaches them to look back on paft Follies, and the latter to look forward into the Confequences of Things, and provide against the worst*. Thus every Age has its peculiar Genius and Set of Paffions corresponding to that Period, and most conducive to the Profperity of the rest. And thus are the Wants of one Period supplied by the Capacities of another, and the Weaknesses of one Age tally to the Paffions of another.

Pasions of every Age.

BESIDES these, there are other Paffions and Affections of a less ambulatory Nature, not peculiar to one Period, but belonging to every Age, and acting more or less in every Breast throughout Life. Such are Self-Love, Benevolence, Love of Life, Honour, Shame, Hope, Fear, Defire, Aversion, Joy, Sorrow, Anger, and the like. The two first are Affections of a cooler Strain, one pointing to the Good of the Individual, the other to that of the Species; Joy and Sorrow, Hope and Fear, seem to be only Modifications, or different Exertions, of the same Original Affections of Love and Hatred, Desire and Aversion, arifing from the different Circumstances or Position of the Object defired or abhorred, as it is present or absent. From these likewise arife other Secondary or Occasional Paffions, which depend, as to their Existence and feveral Degrees, upon the Original Affections being gratified or disappointed, as Anger, Complacence, Confidence, Fealousy, Love, Hatred, Dejection, Exultation, Contentment, Disgust, which do not form Leading Paffions, but rather hold of them.

Their joint

By these simple but powerful Springs, whether periodical or fixed, the Life of Man, weak Effects. and indigent as he is, is preserved and fecured, and the Creature is prompted to a constant Round of Action, even to supply his own numerous and everreturning Wants, and to guard against the various Dangers and Evils to which he is obnoxious. By these Links Men are connected with each other, formed into Families, drawn

into particular Communities, and all united as by a common League

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