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"with equal ease as to the minutest particles. The subtilty of the "motions and actions in the internal parts of bodies, shews that his "influence penetrates the most inmost recesses of things, and that "he is equally active and present every where. The simplicity of "the laws that prevail in the world, the excellent disposition of things, in order to obtain the best ends, and the beauty which "adorns the works of nature, far superior to any thing in art, sug

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gests his consummate wisdom. The usefulness of the whole "scheme, so well contrived, for the intelligent beings that enjoy it, "with the internal disposition and moral structure of those beings, "shew his unbounded goodness. These are the arguments which are sufficiently open to the views and capacities of the unlearned, while, at the same time, they acquire new strength and lustre from "the discoveries of the learned *."

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To these illustrious testimonies in favour of the research into Final Causes, I add that of Dr Reid, who, though in all his philosophical disquisitions he has been particularly cautious to separate the distinct provinces of Physical and Metaphysical inquiry, to the latter of which the consideration of Final Causes most properly belongs, yet he admits, not only the certainty, but the high value and dignity of such researches, as well as the delight with which they are attended:

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"As to Final Causes, they stare us in the face wherever we cast “our eyes. I can no more doubt whether the eye was made for the purpose of seeing, and the ear of hearing, than I can doubt of a "mathematical axiom. Yet the evidence is neither mathematical demonstration, nor is it induction. In a word, final causes, good "final

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*An Account of Sir Isaac Newton's Philosophical Discoveries, by COLIN MACLAURIN, A. M. F. R. S. Book iv. chap. 9.

"final causes, are seen plainly every where; in the heavens and "in the earth, in the constitution of every animal, and in our own "constitution of body and of mind. And they are the most worthy “of observation, and have a charm in them that delights the soul.” Letter from Dr Reid to Lord Kames, 16th December 1780.—N. B. This letter is printed in No. IX, of this Appendix.

APPENDIX.-No. IV.

LETTER to Lord KAMES, from the Reverend Dr JOHN MACFARLAN, Minister of Canongate, Edinburgh, and Author of Inquiries concerning the State of the Poor, &c.

MY LORD,

WHEN I read the first edition of your Lordship's Essays on Morality and Natural Religion, I was a very young man, educated with very narrow and illiberal notions both of men and things. You will not be surprised, that I was taught to regard you as an arch-heretic, and all your writings as from a suspected hand. It is unnecessary to say, that those unjust prejudices are long since removed. The agreeable and valuable instruction I have received since I have had the honour of your Lordship's acquaintance, I with reason consider

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as one of the happiest circumstances of my present situation*. But, though this advantage had been denied me, the perusal of the last edition of your Essays, would have fully convinced me, that the person whom I once dreaded, is worthy of my highest esteem and respect. It was with great pleasure that I have found your Lordship successful in overturning those wretched systems which have a tendency to debase human nature, and reduce man to a little artificial. machine, very different from what God created him. It was with greater pleasure I found you successful in restoring him to his just rank, in pointing out his obligations to duty, with the great foundation of religion and morality. By shewing us what we are, you animate us to act a part suitable to our rank and character as rational and immortal beings. It is the goodness of Providence which raises up such advocates for virtue, and still preserves in vigour that life which has been so long useful to the best interests of mankind.

May I presume, after this, to mention, that as I read your Essays with a critical eye, I have made some observations, in which, as I venture to differ from your Lordship, I am probably wrong; but I have that confidence in your candour, to trust that you will not impute them to petulancy, but a desire to receive better information. At your leisure, I shall submit them to your correction. I have the honour to be, with great respect, &c.

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* From Lord Kames's residing in the Canongate, Edinburgh, Dr Macfarlan was

his parish minister.

APPENDIX.-No. V.

LETTER from Dr THOMAS REID, Professor of Moral Philosophy in the University of Glasgow, to Lord KAMES, on the Influence of the Doctrine of Necessity on Morals. Dated Glasgow College, December 3. 1772.

MY LORD,

I WAS very glad to understand, by the letter you honoured me with of November 9., that you got safe home, after a long journey, in such dreadful rainy weather. I got to Mr C's on horseback soon after you left me, where I was in good warm quarters.

The case you state is very proper, to discover how far we differ with respect to the Influence of the Doctrine of Necessity upon Morals.

A man in a mad fit of passion stabs his best friend; immediately after he condemns himself; and at last is condemned by a court of justice, although his passion was no less irresistible than if he had been pushed on by external violence.

My opinion of the case, My Lord, is this: If the passion was really as irresistible as you represent it, both in its beginning and progress, the man is innocent in the sight of God, who knows that he was driven as by a whirlwind, and that the moment he was master of himself, he abhorred the action as much as a good man ought to do.

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At the same time he reasonably may condemn himself, and be condemned by a court of justice.

He condemns himself, because, from his very constitution, he has a conviction that his passion was not irresistible. Every man has this conviction as long as he believes himself not to be really mad, and incapable of self-government. Even if he is a fatalist in speculation, that will not hinder this natural conviction when his conscience smites him, any more than speculative scepticism will hinder a man from apprehension of danger when a cart runs against him.

The court of justice condemns him for the same reason, because they believe that his passion was not irresistible. But if it could be proved that the man was really incapable of bridling his passion, that is, that he was really mad, then the court of justice ought not to punish him as a criminal, but to confine him as a madman.

What is madness, My Lord? In my opinion, it is such weakness in the power of self-government, or such strength of passion, as deprives a man of the command of himself. The madman has will and intention, but he has no power to restrain them. If this madness continues so long as to be capable of proof from the tenor of a man's actions, he is no subject of criminal law, because he is not a free agent. If we suppose real madness to continue but for a moment, it makes a man incapable of a crime, while it lasts, as if it had continued for years. But a momentary madness can have no effect to acquit a man in a court of justice, because it cannot be proved. It would not even hinder him from condemning himself, because he cannot know that he was mad,

In a word, if, by a mad fit of passion, your Lordship means real madness, though temporary, and not permanent, the man is not criminal for what this fit of madness produced. A court of justice would not impute the action to him, if this could be proved to be

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