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use these means by the defire I have to
live thefe means accordingly prove effec-
tual to carry on my prefent existence to the
appointed period; and in that view are so
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 irrefiftible: nor have
I re fon 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
destined 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 neceflarily when influenced by motives; and I have no reafon 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

HAV

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 respect to internal members;

(a) Dr Cudworth and Dr Smith.

the

the fenfes, for example, inftincts, powers and faculties, principles and propenfities: thefe are coeval with the individual, and are gradually unfolded, fome early, fome late. The external fenfes, being neceffary for felf-prefervation, 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 fenfe, in its progrefs, differs from thofe laft mentioned; being frequently discovered, even in childhood. It is however flow of growth, and feldom arrives at perfection without culture and experience.

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The moral fenfe not only ripens gradually with the other internal senses 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 perfon of delicate feelings; and accordingly, the moral

fenfe

fenfe has much more authority over those who have received a refined education, than oyer favages.

It is pleasant to trace the progrefs of morality in members of a polished nation. Objects of external fenfe make the first impreffions; and from them are derived a ftock of fimple ideas. Affection, accompanying ideas, is first directed to particular objects, fuch as my father, my brother, my companion. The mind, opening by degrees, takes in complex objects, fuch as my country, my religion, the government under which I live; and these also become objects of affection. Our connections multiply; and the moral sense, acquiring ftrength as the mind opens, regulates our duty to every connected object. Objects of hatred multiply as well as objects of affection, and give full scope to diffocial paffions, the most formidable antagonifts that morality has to encounter. But nature hath provided a remedy: the person who indulges malice or revenge, is commonly the greatest fufferer by the indulgence: men become wife by experience, and have more peace and fatisfaction in foftering kindly affection: ftormy pafVOL. IV. Lions

R

fions are fubdued, or brought under rigid difcipline; and benevolence triumphs over felfishness. We refine upon the pleafures of fociety: we learn to fubmit our opinions: we affect to give preference to others; and readily fall in with whatever fweetens focial intercourfe: we carefully avoid caufes of difcord; and overlooking trivial offences, we are fatisfied with moderate reparation, even for grofs injuries.

2

A nation from its original favage ftate, grows to maturity like the individuals above described, and the progress of morality is the fame in both. The favage ftate is the infancy of a nation, during which the moral fenfe is feeble, yielding to custom, to imitation, to paffion. But a nation, like a member of a polished fociety, ripens gradually, and acquires a taste in the fine arts, with acuteness of fense in matters of right and wrong. Hatred and revenge, the great obftacles to moral duty, raged without control, while the privilege of avenging wrongs was permitted to individuals (a). But hatred and revenge yielded gradually to the pleasures of fociety, and to the growing authority

(a) See Historical Law tracts. tract 1.

of

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