tagonists. The affections take a narrower and more natural survey of their object; and by an economy, more suitable to the infirmity of human minds, regard alone the beings around us, and are actuated by such events as appear good or ill to the private system.

The case is the same with moral as with physical ill. It cannot reasonably be supposed, that those remote considerations, which are found of so little efficacy with regard to one, will have a more powerful influence with regard to the other. The mind of man is so formed by Nature, that upon the appearance of certain characters, dispositions, and actions, it immediately feels the sentiment of approbation or blame; nor are there any emotions more essential to its frame and constitution. The characters which engage our approbation, are chiefly such as contribute to the peace and security of human society; as the characters which excite blame, are chiefly such as tend to public detriment and disturbance: Whence it may reasonably be presumed, that the moral sentiments arise, either mediately or immediately, from a reflection on these opposite interests. What though philosophical meditations establish a different opinion or conjecture, that every thing is right with regard to the whole, and that the qualities which disturb society are, in the main, as beneficial, and are as suitable to the primary intention of Nature, as those which more directly promote its happiness and welfare? Are such remote and uncertain speculations able to counterbalance the sentiments which arise from the natural and immediate view of the objects? A man who is robbed of a considerable sum; does he find his vexation for the loss any wise diminished by these sublime reflections? Why, then, should his moral resentment against the crime be supposed incompatible with them? Or why should not the acknowledgment of a real distinction be

tween vice and virtue be reconcileable to all speculative systems of philosophy, as well as that of a real distinction between personal beauty and deformity? Both these distinctions are founded in the natural sentiments of the human mind: And these sentiments are not to be controlled or altered by any philosophical theory or speculation whatsoever.

The second objection admits not of so easy and satisfactory an answer; nor is it possible to explain distinctly, how the Deity can be the immediate cause of all the actions of men, without being the author of sin and moral turpitude. These are mysteries, which mere natural and unassisted reason is very unfit to handle; and whatever system she embraces, she must find herself involved in inextricable difficulties, and even contradictions, at every step which she takes with regard to such objects. To reconcile the indifference and contingency of human actions with prescience; or to defend absolute decrees, and yet free the Deity from being the author of sin, has been found hitherto to exceed all the power of philosophy. Happy, if she be thence sensible of her temerity, when she pries into these sublime mysteries; and, leaving a scene so full of obscurities and perplexities, return, with suitable modesty, to her true and proper province, the examination of common life; where she will find difficulties enow to employ her inquiries, without launching into so boundless an ocean, of doubt, uncertainty, and contradiction.

SECTION IX.

OF THE REASON OF ANIMALS.

ALL our reasonings concerning matter of fact are founded on a species of ANALOGY, which leads us to expect from any cause the same events which we have observed to result from similar causes. Where the causes are entirely similar, the analogy is perfect, and the inference drawn from it is regarded as certain and conclusive: Nor does any man ever entertain a doubt, where he sees a piece of iron, that it will have weight and cohesion of parts, as in all other instances which have ever fallen under his observation., But where the objects have not so exact a similarity, the analogy is less perfect, and the inference is less conclusive; though still it has some force, in proportion to the degree of similarity and resemblance. The anatomical observations, formed upon one animal, are, by the species of reasoning, extended to all animals; and it is certain, that, when the circulation of the blood, for instance, is clearly proved to have place in one creature, as a frog, or fish, it forms a strong presumption that the same principle has place in all. These analogical observations may be

carried farther, even to this science, of which we are now treating; and any theory, by which we explain the operations of the understanding, or the origin and connection of the passions in man, will acquire additional authority if we find that the same theory is requisite to explain the same phenomena in all other animals. We shall make trial of this, with regard to the hypothesis by which we have, in the foregoing discourse, endeavoured to account for all experimental reasonings; and it is hoped that this new point of view will serve to confirm all our former observations.

First, It seems evident, that animals, as well as men, learn many things from experience, and infer that the same events will always follow from the same causes. By this principle they become acquainted with the more obvious properties of external objects, and gradually, from their birth, treasure up a knowledge of the nature of fire, water, earth, stones, heights, depths, &c. and of the effects which result from their operation. The ignorance and inexperience of the young, are here plainly distinguishable from the cunning and sagacity of the old, who have learned, by long observation, to avoid what hurt them, and to pursue what gave ease or pleasure. A horse, that has been accustomed to the field, becomes acquainted with the proper height which he can leap, and will never attempt what exceeds his force and ability. An old greyhound will trust the more fatiguing part of the chace to the younger, and will place himself so as to meet the hare in her doubles ; nor are the conjectures which he forms on this occasion, founded in any thing but his observation and experience.

This is still more evident from the effects of discipline and education on animals, who, by the proper application of rewards and punishments, may be taught any course of action, the most contrary to their natural in