the mere offspring of their vital and natural powers, agreeably to the foregoing hypothesis concerning instinct, or the compound effect of both, which we may presume to be generally the case, I always suppose, that corresponding feelings, and affections of mind, attend upon them, just as in us. And the brute creatures prove their near relation to us, not only by the general resemblance of the body, but by that of the mind also; inasmuch as many of them have most of the eminent passions in some imperfect degree, and as there is, perhaps, no passion belonging to human nature, which may not be found in some brute creature in a considerable degree.
The brutes seem scarce ever able to arrive at any proper self-interest of the abstract and refined kind, at consciousness, so as to compare and connect themselves with themselves in different situations, or at any idea and adoration of God; and this from the narrowness of their capacities and opportunities in general, but particularly from their want of symbols.
The same want of symbols must make all their reasonings and affections, which resemble ours in the general, be, however, considerably different in particulars, and far less complex; but it is sufficient to entitle them to the names of sagacity, cunning, fear, love, &c. by which ours are denoted, that the trains of ideal vibrations in their brains bear a general resemblance to the corresponding ones in ours, spring from like causes, and produce like effects.
The power of association over brutes is very evident in all the tricks which they are taught; and the whole nature of each brute, which has been brought up amongst others of the same species, is a compound of instinct, his own observation and experience, and imitation of those of his own species. Instinct seems to have exerted its whole influence when the creature is arrived at maturity, and has brought up young; so that nothing new can be expected from it afterwards. But their intellectual acquisitions from observation and imitation continue; whence old brutes are far more cunning, and can act far better, pro re nata, than young ones.
It ought always to be remembered in speaking on this subject, that brutes have more reason than they can shew, from their want of words, from our inattention, and from our ignorance of the import of those symbols, which they do use in giving intimations to one another, and to us.
We seem to be in the place of God to them, to be his vice-regents, and empowered to receive homage from them in his name. And we are obliged, by the same tenure, to be their guardians and benefactors.
