thoroughly satisfied in a cool deliberate way, that honours, riches, &c. can afford no solid happiness; and yet desire them at certain times, eagerly perhaps, from former associations. But such a thorough general conviction applied previously to the particular instances, is a great help in a time of temptation, and will gradually destroy the wrong associations. In like manner, the opinion that God is the one only cause of all things, has a tendency to beget the most absolute resignation, and must be a great support in grievous trials and sufferings.
We may shew by a like method of reasoning, that the affections of gratitude and resentment, which are intimately connected with the moral sense, remain notwithstanding the doctrine of mechanism. For it appears from the account of resentment above delivered, that this, and by consequence gratitude, in their nascent state, are equally exerted towards all things, animate and inanimate, that are equally connected with pleasure and pain. By degrees all succeeding circumstances are left out, and our love and hatred confined to preceding ones, which we consider as the only causes. We then leave out inanimate objects entirely, brutes and children in most circumstances, and adults in some. All which is chiefly done, because acknowledgments, rewards, threatenings, and punishments, with the other associated circumstances of gratitude and resentment, can have no use but with respect to living intelligent beings. By farther degrees we learn such a use of the words cause and effect as to call nothing a cause, whose cause, or preceding circumstance, we can see, denominating all such things mere effects, all others causes. And thus, because the secret springs of action in men are frequently concealed, both from the by-stander, and even from the agent himself, or not attended to, we consider men in certain circumstances as real causes; and intelligent beings as the only ones that can be real causes; and thus confine our gratitude and resentment to them: whence it seems to follow, that as soon as we discover created intelligent beings not to be real causes, we should cease to make them the objects either of gratitude or resentment. But this is, in great measure, speculation; for it will appear to every attentive person, that benevolence, compassion, &c. are amiable, and the objects of gratitude, envy, and malice, the contrary, from whatever causes they proceed; i.e. he will find his mind so formed already by association, that he cannot withhold his gratitude or resentment: and it has been my business in the foregoing analysis of the affections, to point out the several methods by which this and such like things are brought about. And, for the same reasons, a person must ascribe merit and demerit, which are also intimately connected with the moral sense, to created intelligent beings, though he may have a full persuasion, that they are not real causes.
It does indeed appear, that this is owing to our present imperfect state, in which we begin with the idolatry of the creature,
