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However certain it be, that the time "and manner of the death of each indi"vidual is determined by a train of pre

ceding caufes, and is no lefs fixed than "the hour of the fun's rifing or fetting;

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yet no perfon is affected by this doctrine. In the care of prolonging life, we are directed by the fuppofed contingency of the time of death, which, to a certain term of years, we confider as depending in a great measure on ourfelves, by caution against accidents, due "ufe of food, exercite, &c. Thefe means are profecuted with the fame diligence

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as if there were in fact no neceffary "train of caufes to fix the period of life.

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In fhort, whoever attends to his own "practical ideas, whoever reflects upon the meaning of the following words "which occur in all languages, of things poffible, contingent, that are in our power

to caufe or prevent; whoever, I fay, re"flects upon these words, will clearly fee, "that they fuggeft certain perceptions or << notions repugnant to the doctrine above "established of univerfal neceffity."

In order to fhow that there is no repugnance, I begin with defining chance and contingency.

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 caufe, 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 fspaniel: 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 caufe, but only that we are ignorant of the caufe.

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 sense of a cause is not always equally distinct: with respect to an event that happens regularly, fuch as fummer, winter, rifing or fetting of the fun, we have a diftinct fente of a caufe: our fenfe is lefs diftinct with respect to events lefs regular, such as alterations of the weather; and extremely indiftinct with refpect to events that feldom happen, and that happen without any known cause. But with respect to

no event whatever does our fenie of a cause vanish 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 apprehenfion, 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, exercise, and care to prevent accidents. Nor is there any delufion here. I am moved to

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use these means by the defire I have to live these 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 extinguish 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 established entirely independent on me, and were my life in no measure 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 reason to forbear, confider

"The indolent principle; which if we were to

"follow, we fhould 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

HA

rality, the next step is, to trace out its gradual progrefs, from its infancy among 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 those originally formed. The fame holds with refpect to internal members ;

(a) Dr Cudworth and Dr Smith.

the

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