of Mr. Jocke's E lay.

Natural

lofophy, Cofmography, Mathematics, and the Languages, for four years, and the fifth I gave to Hiftory.

The first book I took into my hand, after receiving my note of admiffion, was the effay of that fine genius Mr. Locke, and I was fo pleafed with this clear and accurate writer, that I looked into nothing else, till by reading it three times over, I had made a thorough acquaintance with my own underftanding. He taught me to examine my abilities, and enabled me to fee what objects my mind was fitted to deal with. He led me into the fanctuary of vanity and ignorance, and fhewed me how greatly true knowledge depended on a right meaning of words, and a juft fignificancy of expreffion. In fum, from the Effay my Understanding received very great benefits, and to it I owe what improvement I have made in the reafon given me. If I could, I would perfuade all young Gentlemen to read it over and over with great attention, and I am fure they would find themselves very richly rewarded for their pains in reading it. They would acquire that juftness and truth of understanding, which is the great perfection of rational Beings.

5. When I had done for a time, with Philosophy this admirable Etfay, I then began to ftudy the first principles of things, the ftructure of

the

manners.

the Universe, the contexture of human bodies, the properties of beafts, the virtues of plants, and the qualities of metals, and was quite charmed with the contemplation of the beautiful order, and wife final caufes of nature in all her laws and productions. The ftudy had a delightful influence on the temper of my mind, and infpired into it a love of order in my heart, and in my outward It likewife led me to the great first Cause, and in repeated views of harmony, wifdom and goodness in all the works of nature, riveted upon my mind a fixed conviction, that all is under the adminiftration of a general Mind, as far remote from all malice as from all weakness, whether in refpect of understanding or of power. This gave me a due affection towards the infinitely perfect Parent of Nature; and as I contemplated his glorious Works, I was obliged in tranfports to confefs, that he de

ferved our love and admiration.

This did

alfo fatisfy me, that whatever the order of the world produces, is in the main both just and good; and of confequence, that we ought in the best manner to fupport whatever hardships are to be endured for virtue's fake that acquiefcence and complacency, with respect to ill accidents, ill men and injuries, ought to be our part under a perfect adminiftration; and with benignity and

Moral Phi

conftancy we must ever act, if there be a': fettled perfuafion, that all things are framed and governed by a univerfal mind. Such was the effect the ftudy of Natural Philofophy had upon my Soul. It fet beyond all doubt before me the moral perfection of the Creator and Governor of the Universe. And if this Almighty God, I faid, is perfect Wifdom and Virtue, does it not follow, that he muft approve and love those who are at due pains to improve in wifdom ;-and what he loves and delights in, muft he not make happy? This is an evident truth. It renders the cause of virtue quite triumphant.

6. But upon Ethics or Moral Philofophy lofophy. I dwelt the longeft. This is the This is the proper food of the Soul, and what perfects her in all the virtues and qualifications of a gentleman. This Science I collected in the first place from the ancient fages and philofophers, and ftudied all the moral writers of Greece and Rome. With great pleasure I faw, that thefe immortal authors had delineated, as far as human reafon can go, that course of life which is moft according to the intention of nature, and moft happy; had fhewn that this univerfe, and human nature in particular, was formed by the wisdom and counfel of a Deity, and that from the constitution of our nature various duties arofe:-that fince God is the original independent Being,

com

compleat in all poffible perfection, of boundlefs power, wifdom and goodness; the Creator, Contriver, and Governor of this world, to whom mankind are indebted for innumerable benefits moft gratuitously bestowed; we ought to manifeft the moft ardent love and veneration toward the Deity, and worship him with affections of Soul fuited to the pre-eminence and infinite grandeur of the original Caufe of all; ought to obey him as far as human weakness can go, and humbly fubmit and refign ourselves and all our interefts to his will; continually confide in his goodness, and conftantly imitate him as far as our weak nature is capable. This is due to that original moft gracious Power who formed us, and with a liberal hand fupplies us with all things conducive to fuch pleasure and happiness as our nature can receive:-That in refpect of mankind, our natural sense of right and wrong points out to us the duties to be performed towards others, and the kind affections implanted by nature, excites us to the difcharge of them: that by the law of our conftitution and nature, juftice and benevolence are prescribed; and aids and an intercourfe of mutual offices required, not only to fecure our pleasure and happiness, but to preferve ourselves in fafety and in life: that the law of nature, or natural right, forbids every inftance of injuftice,

a violation of life, liberty, health, property; and the exercise of our honourable, kind powers, are not only a fpring of vigorous efforts to do good to others, and thereby fecure the common happiness; but they really procure us a joy and peace, an inward applaufe and external advantages; while injuftice and malice, anger, hatred, envy, and revenge, are often matter of fhame and remorfe, and contain nothing joyful, nothing glorious: In the greateft affluence, the favage men are miferable:--that as to ourfelves, the voice of reafon declares, that we ought to employ our abilities and opportunities in improving our minds to an extenfive knowledge of nature in the fciences and by diligent meditation and obfervation, acquire that prudence, juftice, temperance, and fortitude, which fhould conftantly govern our lives:-That folid prudence, which abhors rafhnefs, inconfideratenefs, at foolish felf-confidence, and craft, and under a high fenfe of moral excellence, confiders and does what is really advantageous in life: -That juftice, which conftantly regards the common intereft, and in fubferviency to it, gives to each one whatever is due to him upon any natural claim:-That temperance, which reftrains and regulates the lower appetites, and difplays the grace and beauty of manners-And that fortitude, which

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