which we perceive this Difference in Affections and Actions, and feel a confequent Relish or Dislike, is commonly called CONSCIENCE, or the MORAL SENSE. Whether fuch a Power belongs to human Nature or not, muft be referred to every one's Experience of what paffes within himself.

These two Powers of Reason ThefePowers

different from Af

fections.

and Confcience, are evidently Principles different in Nature and Kind from the Paffions and Affections. For the Paffions are mere Force or Power, blind Impulses, acting violently and without Choice, and ultimately tending each to their refpective Objects, without regard to the Intereft of others, or of the whole Syftem. Whereas the Directing and Judging Powers diftinguish and ascertain the different Forces, mutual Proportions and Relations, which the Paffions bear to each other and to the Whole; recognize their several Degrees of Merit, and judge of the whole Temper and Conduct, as they refpect either the Individual or the Species, and are capable of directing or reftraining the blind Impulfes of Paffion in a due Confiftency one with the other, and a regular Subordina

tion

tion to the Whole Syftem.-Let this Difference be remembered.

Divifion of

This is fome Account of the

the Pafons. Conftituent Principles of our Nature, which, according to their different Mixtures, Degrees, and Proportions, mould our Character and fway our Conduct in Life. In reviewing that large Train of Affections which fill up the different Stages of Human Life, we perceive this obvious Distinction among them; that fome of them refpect the Good of the Individual, and others carry us beyond Ourselves to the Good of the Species, or Kind. The former have therefore been called Private, and the latter Public Affections. Of the first Sort are Love of Life, of Pleasure, of Power, and the like. Of the laft are Compaffion, Gratitude, Friendhip, Natural Affection, and the like. Of the Private Paffions *, fome respect merely the Security and Defence of the Creature, fuch as Refentment, and Fear; whereas others aim at fome Pofitive Advantage or

Defenfive Paffions.

Good, as Wealth, Eafe, Fame. The former fort therefore, becaufe

*Here we ufe Paffions and Affections without DiAinction. Their Difference will be marked afterwards..

cause of this Difference of Objects, may be termed Defensive Paffions. These anfwer to our Dangers, and prompt us to avoid them if we can, or boidly to cncounter them when we cannot.

Private or

The other Claffes of Private Paffions, which purfue private Appetitive pofitive Good, may be called Paffions. Appetitive. However we fhall still retain the Name of Private, in Contradistinction to the Defenfive Paffions. Manhas a great Variety of Wants to fupply, and is capable of many Enjoyments, according to the feveral Periods of his Life, and the different Situations in which he is placed. To thefe therefore, a fuitable Train of Private Paffions correfpond, which engage him in the Pursuit of whatever is neceffary for his Subfiftence, or Welfare.

Our Public or Social Affections are adapted to the feveral Social Connections and Relations

Public Paf

fions.

which we bear to others, by making us fenfible of their Dangers, and interesting us in their Wants, and fo prompting us to fecure them against one, and fupply the other.

Whether this hiftoric Draught of Man, and of that Groupe

The Appeal.

of

of Figures and Connections with which he is environed be juft or not, is a Matter, not fo much of Reafoning, as common Senfe and commor Experience. Therefore let every one confult his Experience of what he feels within, and his Knowledge of what is tranfacted abroad, in the little, or the great World in which he lives; and by that Experience, and that Knowledge, let the Picture be acknowledged Juft, or pronounced the Contrary. For to that Experience, and to that Knowledge, and to these alone, the Designer appeals.

This is the first Step then to discover the Duty and Deftination of Man, the having analyzed the Principles of which he is compofed. It is neceffary, in the next place, to confider in what Order, Proportion, and Meafure of those inward Principles, Virtue, or a found Moral Temper, and right Conduct confifts; that we may discover whence Moral Obligation arises.

SECT.

SECT. II.

Of Duty, or Moral Obligation.

T is by the End or Design of any Power or Movement,

The Measure of Powers.

that we must direct its Motions, and estimate the Degree of Force neceffary to its juft Action. If it want the Force requifite for the obtaining its End, we call it defective; if it has too much, fo as to be carried beyond it, we fay it is overcharged; and in either Cafe it is imperfect, and ill-contrived. If it has just enough to reach the Scope, we esteem it right, and as it should be. Let us apply this Reafoning to the Paffions.

Measure of the defenfive Paffions.

The Defence and Security of the Individual being the Aim of the defenfive Paffions, that Security and Defence must be the Measure of their Strength or Indulgence. If they are fo weak as to prove infufficient for that End, or if they carry us beyond it, i. e. raise unneceffary Commotions, or continue longer than is needful, they are unfit to answer their original Defign, and therefore are in an unfound and unnatural State.

2

The