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accustomed to the field； becomes acquainted with the proper
height which he can leap； and will never attempt what
exceeds his force and ability。 An old greyhound will trust
the more fatiguing part of the chace to the younger； and
will place himself so as to meet the hare in her doubles；
nor are the conjectures； which he forms on this occasion；
founded in any thing but his observation and experience。
This is still more evident from the effects of
discipline and education on animals； who； by the proper
application of rewards and punishments； may be taught any
course of action； and most contrary to their natural
instincts and propensities。 Is it not experience； which
renders a dog apprehensive of pain； when you menace him； or
lift up the whip to beat him？ Is it not even experience；
which makes him answer to his name； and infer； from such an
arbitrary sound； that you mean him rather than any of his
fellows； and intend to call him； when you pronounce it in a
certain manner； and with a certain tone and accent？
In all these cases； we may observe； that the animal
infers some fact beyond what immediately strikes his senses；
and that this inference is altogether founded on past
experience； while the creature expects from the present
object the same consequences； which it has always found in
its observation to result from similar objects。
； It is impossible； that this inference of
the animal can be founded on any process of argument or
reasoning； by which he concludes； that like events must
follow like objects； and that the course of nature will
always be regular in its operations。 For if there be in
reality any arguments of this nature； they surely lie too
abstruse for the observation of such imperfect
understandings； since it may well employ the utmost care and
attention of a philosophic genius to discover and observe
them。 Animals； therefore are not guided in these inferences
by reasoning： Neither are children； neither are the
generality of mankind； in their ordinary actions and
conclusions： Neither are philosophers themselves； who； in
all the active parts of life； are； in the main； the same
with the vulgar； and are governed by the same maxims。 Nature
must have provided some other principle； of more ready； and
more general use and application； nor can an operation of
such immense consequence in life； as that of inferring
effects from causes； be trusted to the uncertain process of
reasoning and argumentation。 Were this doubtful with regard
to men； it seems to admit of no question with regard to the
brute creation； and the conclusion being once firmly
established in the one； we have a strong presumption； from
all the rules of analogy； that it ought to be universally
admitted； without any exception or reserve。 It is custom
alone； which engages animals； from every object； that
strikes their senses； to infer its usual attendant； and
carries their imagination； from the appearance of the one；
to conceive the other； in that particular manner； which we
denominate 。 No other explication can be given of
this operation； in all the higher； as well as lower classes
of sensitive beings； which fall under our notice and
observation。＇24＇
But though animals learn many parts of their knowledge
from observation； there are also many parts of it； which
they derive from the original hand of nature； which much
exceed the share of capacity they possess on ordinary
occasions； and in which they improve； little or nothing； by
the longest practice and experience。 These we denominate
I/NSTINCTS； and are so apt to admire as something very
extraordinary； and inexplicable by all the disquisitions of
human understanding。 But our wonder will； perhaps； cease or
diminish； when we consider； that the experimental reasoning
itself； which we possess in common with beasts； and on which
the whole conduct of life depends； is nothing but a species
of instinct or mechanical power； that acts in us unknown to
ourselves； and in its chief operations； is not directed by
any such relations or comparisons of ideas； as are the
proper objects of our intellectual faculties。 Though the
instinct be different； yet still it is an instinct； which
teaches a man to avoid the fire； as much as that； which
teaches a bird； with such exactness； the art of incubation；
and the whole economy and order of its nursery。
* * * *
SECTION X。
Of Miracles。
PART I。
T/HERE is； in Dr。 T/ILLOTSON'S writings； an argument
against the ； which is as concise； and
elegant； and strong as any argument can possibly be supposed
against a doctrine； so little worthy of a serious
refutation。 It is acknowledged on all hands； says that
learned prelate； that the authority； either of the scripture
or of tradition； is founded merely in the testimony of the
Apostles； who were eye…witnesses to those miracles of our
Saviour； by which he proved his divine mission。 Our
evidence； then； for； the truth of the religion
is less than the evidence for the truth of our senses；
because； even in the first authors of our religion； it was
no greater； and it is evident it must diminish in passing
from them to their disciples； nor can any one rest such
confidence in their testimony； as in the immediate object of
his senses。 But a weaker evidence can never destroy a
stronger； and therefore； were the doctrine of the real
presence ever so clearly revealed in scripture； it were
directly contrary to the rules of just reasoning to give our
assent to it。 It contradicts sense； though both the
scripture and tradition； on which it is supposed to be
built； carry not such evidence with them as sense； when they
are considered merely as external evidences； and are not
brought home to every one's breast； by the immediate
operation of the Holy Spirit。
Nothing is so convenient as a decisive argument of this
kind； which must at least the most arrogant
bigotry and superstition； and free us from their impertinent
solicitations。 I flatter myself； that I have discovered an
argument of a like nature； which； if just； will； with the
wise and learned； be an everlasting check to all kinds of
superstitious delusion； and consequently； will be useful as
long as the world endures。 For so long； I presume； will the
accounts of miracles and prodigies be found in all history；
sacred and profane。
Though experience be our only guide in reasoning
concerning matters of fact； it must be acknowledged； that
this guide is not altogether infallible； but in some cases
is apt to lead us into errors。 One； who in our climate；
should expect better weather in any week of J/UNE than in
one of D/ECEMBER； would reason justly； and conformably to
experience； but it is certain； that he may happen； in the
event； to find himself mistaken。 However； we may observe；
that； in such a case； he would have no cause to complain of
experience； because it commonly informs us beforehand of the
uncertainty； by that contrariety of ev