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contingency. The former is applied to events that have happened; the latter to future events. When we fay a thing has happened by chance, we furely do not mean that chance was the caufe; for no perfon ever imagined that chance is a thing that can act, and by acting produce events: we only mean, that we are ignorant of the cause, and that, for ought we fee, it might have happened or not happened, or have happened differently. Aiming at a bird, I fhoot by chance a favourite fpaniel: the meaning is not, that chance killed the dog, but that as to me the dog's death was accidental. With refpect to contingency, future events that are variable and the cause unknown, are faid to be contingent; changes of the weather, for example, whether it will be froft or thaw tomorrow, whether fair or foul. In a word, chance and contingency applied to events, mean not that fuch events happen without any cause, but only that we are ignorant of the cause.

It appears to me, that there is no fuch thing in human nature as a sense that any thing happens without a caufe: fuch a fenfe would be grofsly delufive. It is

indeed true, that our fenfe of a caufe is not always equally diftinct : with respect to an event that happens regularly, fuch as fummer, winter, rifing or fetting of the fun, we have a diftinct fenfe of a caufe: our fenfe is lefs diftinct with refpect to events lefs regular, fuch as alterations of the weather; and extremely indistinct with respect to events that feldom happen, and that happen without any known caufe. But with respect to no event whatever does our fenfe of a cause vanifh altogether, and give place to a sense of things happening without a caufe.

Chance and contingency thus explained, fuggeft not any perception or notion repugnant to the doctrine of univerfal neceffity; for my ignorance of a cause, does not, even in my own apprehension, exclude a caufe. Defcending to particulars, I take the example mentioned in the text, namely, the uncertainty of the time of my death. Knowing that my life depends in fome measure on myfelf, I ufe all means to preferve it, by proper food, exercife, and care to prevent accidents. Nor is there any delufion here. delufion here. I am moved to

use these means by the defire I have to livethefe means accordingly prove effectual to carry on my prefent existence to the appointed period; and in that view are fo many links in the great chain of caufes and effects. A burning coal falling from the grate upon the floor, wakes me from a found fleep. I ftart up to extinguifh the fire. The motive is irresistible; nor have I reafon to refift, were it in my power; for I confider the extinction of the fire by my hand, to be one of the means chofen by Providence for prolonging my life to its deftined period.

Were there a chain of caufes and effects eftablished entirely independent on me, and were my life in no meafure under my own power, it would indeed be fruitless for me to act; and the abfurdity of knowingly acting in vain, would be a prevailing motive for remaining at rest. Upon that fuppofition, the ignava ratio of Chryfippus might take place; cui fi pareamus, nihil omnino agamus in vita *. But I act neceffarily when influenced by motives; and I have no reafon to forbear, confider

"The indolent principle; which if we were to follow, we should do nothing in life."

ing that my actions, by producing their intended effects, contribute to carry on the great chain,

PART II.

Progrefs of Morality.

Aving unfolded the principles of mo

HAV

rality, the next step is, to trace out its gradual progrefs, from its infancy mong favages to its maturity among polifhed nations. The hiftory of opinions concerning the foundation of morality, falls not within my plan; and I am glad to be relieved from an article that is executed in perfection by more able hands (a).

An animal is brought forth with every one of its external members; and completes its growth, not by production of any new member, but by addition of matter to thofe originally formed. The fame holds with refpect to internal members;

(a) Dr Cudworth and Dr Smith,

the

the fenfes, for example, inftincts, powers and faculties, principles and propenfities: these are coeval with the individual, and are gradually unfolded, fome early, fome late. The external fenfes, being neceffary for felf-preservation, foon arrive at maturity. Some internal fenfes, of order for example, of propriety, of dignity, of grace, being of no ufe during infancy, are not only flow in their progrefs toward maturity, but require much culture. Among favages they are fcarce perceptible.

The moral sense, in its progrefs, differs from thofe laft mentioned; being frequently difcovered, even in childhood. It is however flow of growth, and feldom arrives at perfection without culture and experience.

The moral fenfe not only ripens gradually with the other internal fenfes mentioned, but from them acquires force and additional authority: a favage makes no difficulty to kill an enemy in cold blood : bloody fcenes are familiar to him, and his moral fenfe is not fufficiently vigorous to give him compunction. The action appears in a different light to a person of delicate feelings; and accordingly, the moral

fenfe

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