As the universal idea or sentiment of taste is honour, so the universal object of its perception is ornament, from the object, whose excellence we contemplate as an ornament or honour to human nature, to every object which in the slightest degree indicates the influence of that excellence. Take away the idea of that influence in the moral sphere, and taste is annihilated; and, in the natural sphere, take away the idea of divine influence, and taste cannot exist. Every sentiment of taste, as I observed before, ultimately relates to the one or to the other of these principles; indeed, strictly speaking, as the moral relates to the divine, it may be said ultimately to do the same. In the progress of civilization, the polishing principle, which I call taste, is chiefly found in the highest sphere of life, highest both for internal and external advantages, wealth accelerates the last degree of cultivation, by giving efficacy to the principles of true honour; but it also accelerates its corruption, by giving efficacy to the principles of false honour, by which the true loses its distinction, becomes less and less apparent, nay, by degrees, less and less real. Wealth becoming the object of honour, every principle of true taste must be reversed. Hence the _dire polish_ of the obdurate heart, repelling the force of nature. Hence avarice and profusion, dissipation, luxurious banqueting, &c. supersede the love of oeconomy, domestic comfort, the sweet reciprocation of the natural affections, &c. &c. Hence the greatest evils of society: the sorrows of the virtuous poor, _the spurns that patient merit of the unworthy takes_, in a word, the general corruption of morals, and, of course, of true taste! The vulgar, who are strangers to the internal principles of honour, always annex their ideas of taste to the external appearances of the highest rank of life, which being easily acquired, particularly that of dress, the prevalency of modes and fashions, however absurd, is universally adopted. Those of false taste adopt them to attract notice; those of true taste, to avoid it. But, at this present, the difficulty of avoiding singularity in dress is, I imagine, much to be lamented by women of taste and virtue, the prevailing mode of feminine attire being diametrically opposite to every principle of feminine excellence; a melancholy proof of our being arrived at the last stage of depravity! I could expatiate largely on this subject, but it would be inconsistent with my plan, which the reader may perceive, throughout the whole work, to be a mere outline only.