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absurd consequence, if necessary, proves the original doctrine to be absurd; in the same manner as criminal actions render criminal the original cause, if the connection between them be necessary and inevitable.

This objection consists of two parts, which we shall examine separately; First, That if human actions can be traced up, by a necessary chain, to the Deity, they can never be criminal; on account of the infinite perfection of that Being from whom they are derived, and who can intend nothing but what is altogether good and laudable. Or, secondly, If they be criminal, we must retract the attribute of perfection, which we ascribe to the Deity, and must acknowledge him to be the ultimate author of guilt and moral turpitude in all his creatures.

The answer to the first objection seems obvious and convincing There are many philosophers, who, after an exact scrutiny of all the phænomena of nature, conclude, that the WHOLE, considered as one system, is, in every period of its existence, ordered with perfect benevolence; and that the utmost possible happiness will, in the end, result to all created beings, without any mixture of positive or absolute ill and misery. Every physical ill, say they, makes an essential part of this benevolent system, and could not possibly be removed, even by the Deity himself, considered as a wise agent, without giving entrance to greater ill, or excluding greater good, which will result from it. From this theory, some philosophers, and the ancient Stoics among the rest, derived a topic of confolation under all afflictions, while they taught their pupils, that those ills under which they laboured, were, in reality, goods to the universe; and that to an enlarged view, which could comprehend the whole system of nature, every event became an object of joy and exultation. But though this topic be specious and sublime, it was soon found in practice weak and ineffectual. You would surely

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more irritate than appease a man, lying under the racking pains of the gout, by preaching up to him the rectitude of those general laws, which produced the malignant humours in his body, and led them through the proper canals, to the finews and nerves, where they now excite such acute torments. These enlarged views may, for a moment, please the imagination of a speculative man, who is placed in ease and security; but neither can they dwell with conftancy on his mind, even though undisturbed by the emotions of pain or passion; much less can they maintain their ground, when attacked by such powerful antagonists. 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 confiderations, 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 fo 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 effential to its frame and constitution. The characters which engage our approbation, are chiefly such as contribute to the peace and security of human fociety; 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 orimmediately, from a reflection on these opposite interests. What though philosophical meditations establish a different opinion of conjecture; that every thing is right with regard to the WHOLE, and that the qualities which disturb fociety, are, in the main, as beneficial, and

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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 diftinction between vice and virtue be reconcileable to all speculative fystems of philosophy, as well as that of a real distinction between personal beauty and deformity ? Both these diftinctions are founded on 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 mediate cause of all the actions of men, without being the author of fin and moral turpitude. These are mysteries, which mere natural and una filted 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 subjects. 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 fin, has been found hitherto to exceed all the power of philofophy. Happy, if she be thence fenfible 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 enquiries, without launching into so boundless an ocean of doubt, uncertainty, and contradiction!

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SECTION IX.

Of the REASON of ANIMALS.

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LL our reasonings concerning matter of fact

are founded on a species of ANALOGY, which leads us to expect from any caufe the same events which we have observed to refult 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 fees a piece of iron, that it will have weight and cohesion of parts; as in all other instances, which have ever fallen under his obfervation. 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 fimilarity and resemblance. The anatomical observations, formed upon one animal, are by this 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 obfervations may be carried farther, even to this fcience 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 fame theory is requisite to explain the same phænomena in all other animals. We shall make

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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 in- , experience of the young are here plainly distinguishable from the cunning and fagacity 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 difcipline 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 instincts and propensities. Is it not experience, which renders a dog apprehensive of pain, when you menace him, or lift up the whip to beat him? Is it not even experience which makes him answer to his name, and infer from such an arbitrary found, that you mean him rather than any of his fellows, and intend to call him, when you pro

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