SECT. IV. The FINAL Causes of our Moral Faculties of Perception and Affection. The Survey propofed. W E have now taken a General Profpect of MAN, and of his MORAL POWERS and CONNECTIONS, and on these erected a Scheme of DUTY, or MORAL OBLIGATION, which feems to be confirmed by Experience, confonant to Reafon, and approved by his most inward, and moft facred Senfes. It may be proper in the next place to take a more particular View of the Final Caufes of those delicate Springs by which he is impelled to Action, and of those Clogs by which he is restrained from it.-By this Detail we shall be able to judge of their Aptitude to answer their End, in a Creature endued with his Capacities, fubject to his Wants, exposed to his Dangers, and fufceptible of his Enjoyments; and from thence we shall be in a Condition to pronounce concerning the End of his whole Structure, its Harmony with his State, and, confequently, its Subferviency ferviency to answer the great and benevolent Intentions of its Author. Inward Anatomy of In the Anatomy of this inward and more elaborate Subject, it will not be neceffary, to pursue every little Fibre, nor to mark the nicer Complications and various Branchings of the more minute Parts. It fhall fuffice to lay open the larger Veffels and ftronger Mufcling of this Divine Piece of Workmanship, and to trace their Office and Ufe in the Dif pofition of the Whole. The Supreme Being has feen fit to blend in the whole of Things a prodigious Variety of difcordant and contrary Principles; Light and Darkness, Pleasure and Pain, Good and Evil. There are multifarious Natures, higher and lower, and many intermediate ones between the widediftant Extremes. These are differently fituated, variously adjusted, and subjected to each other, and all of them fubordinate to the Order and Perfection of the Whole. We may suppose Man, placed as in a Center amidft thofe innumerable Orders of Beings, by his Outward Frame drawing to the Material System, and by his Inward connected with the INTELLECTUAL, or Moral D 2 Moral, and of courfe affected by the Laws which govern both, or affected by that Good and that Ill which refult from those Laws. In this infinite Variety of Relations with which he is furrounded, and of Contingencies to which he is liable, he feels ftrong Attractions to the Good, and violent Repulfions or Averfions to the Ill. But as Good and Ill are often blended, and wonderfully complicated one with the other; as they fometimes immeditaely produce and run up into each other, and at other times lie at great Distances, yet by means of intervening Links, introduce one another; and as thefe Effects are often brought about in confequence of hidden Relations, and general Laws, of the Ener of which he is an incompetent Judge, gy it is eafy for him to mistake Good for Evil, and Evil for Good, and confequently he may be frequently attracted by fuch things as are deftructive, or repel fuch are falutary. Thus, by the tender and complicated Frame of his Body, he is fubjected to a great Variety of Ills, to Sickness, Cold, Heat, Fatigue, and innumerable Wants. Yet his Knowledge is fo narrow withal, and his Reason fo weak, that in many Cafes he cannot judge, in the way of Inve Investigation, or Reasoning, of the Connections of thofe Effects with their refpective Causes, or of the various latent Energies of Natural Things. He is therefore informed of this Connection by the Experience of certain Senfes, or Organs of Perception, which, by a mechanical instantaneous Motion, feel the Good and the Ill, receiving Pleasure from one, and Pain from the other. By thefe, without any Reasoning, he is taught to attract, or chufe what tends to his Welfare, and to repel and avoid what tends to his Ruin. Thus, by his Senfes of Taste and Smell, or by the Pleasure he receives from certain kinds of Food, he is admonished which agree with his Conftitution, and by an oppofite Senfe of Pain, he is informed which forts difagree, or are destructive of it; but is not by means of these inftructed in the inward Natures and Conftitutions of Things. Some of thofe Senfes are armed with strong Degrees of Use of Appetites and Pafions. Uneafinefs or Pain, in order to urge him to feek after fuch Objects as are fuited to them. And these respect his more immediate and preffing Wants; as D 3 the the Senfe of Hunger, Thirst, Cold, and the like; which, by their painful Importunities, compel him to provide Food, Drink, Raiment, Shelter. Those Instincts by which we are thus prompted with fome kind of Commotion or Violence to attract and pursue Good, or to repel and avoid Ill, we call Appetites and Paffions. By our Senfes then we are informed of what is good or ill to the Private Syftem, or the Individual; and by our Private Appetites and Paffions we are impelled to one, and reftrained from the other. Man's out In confequence of this Maward State. chinery, and the great Train of Wants to which our Nature fubjects us, we are engaged in a continued Series of Occupations, which often require much Application of Thought, or great bodily Labour, or both. The Neceffaries of Life, Food, Cloaths, Shelter, and the like, must be provided; Conveniencies must be acquired to render Life ftill more eafy and comfortable. In order to obtain thefe, Arts, Industry, Manufactures, and Trade, are neceffary. And to fecure to us the peaceable Enjoyment of their Fruits, Civil Government, Policy and |