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I know not how much it may contribute to patience. The only reason why we should contemplate Evil is, that we may bear it better; and I am afraid nothing is much more placidly endured, for the sake of making others sport.

The first pages of the fourth Letter are such as incline me both to hope and wish that I shall find nothing to blame in the succeeding part. He offers a criterion of action, on account of virtue and vice, for which I have often contended, and which must be embraced by all who are willing to know why they act, or why they forbear to give any reason of their conduct to themselves or others.

"In order to find out the true Origin of moral Evil, it will be necessary, in the first place, to inquire into its nature and essence; or what it is that constitutes one action evil, and another good. Various have been the opinions of various authors on this criterion of virtue; and this variety has rendered that doubtful, which must otherwise have been clear and manifest to the meanest capacity. Some indeed have denied that there is any such thing, because different ages and nations have entertained different sentiments concerning it: but this is just as reasonable as to assert, that there are neither sun, moon, nor stars, because astronomers have supported different systems of the motions and magnitudes of these celestial bodies. Some have placed it in con formity to truth, some to the fitness of things, and others to the will of God. But all this is merely superficial: they resolve us not why truth, or the fitness of things, are either eligible or obligatory, or why God should require us to act in one manner rather than another. The true reason of which can possibly be no other than this, because some actions produce happiaess, and others misery: so that all moral Good and

Evil are nothing more than the production of natural. This alone it is that makes truth preferable to falsehood, this that determines the fitness of things, and this that induces God to command some actions and forbid others. They who extol the truth, beauty, and harmony of virtue, exclusive of its consequences, deal but in pompous nonsense; and they who would persuade us that Good and Evil are things indifferent, depending wholly on the will of God, do but confound the nature of things, as well as all our notions of God himself, by representing him capable of willing contradictions; that is, that we should be, and be happy, and at the same time that we should torment and destroy each other: for injuries cannot be made benefits, pain cannot be made pleasure, and, consequently, vice cannot be made virtue, by any power whatever. It is the consequences, therefore, of all human actions that must stamp their value. So far as the general practice of any action tends to produce Good, and introduce happiness into the world, so far we may pronounce it virtuous; so much Evil as it occasions, such is the degree of vice it contains. I say the general practice, because we must always remember, in judging by this rule, to apply it only to the general species of actions, and not to particular actions; for the infinite wisdom of God, desirous to set bounds to the destructive consequences which must otherwise have followed from the universal depravity of mankind, has so wonderfully contrived the nature of things, that our most vicious actions may sometimes accidentally and collaterally produce good. Thus, for instance, robbery may disperse useless hoards to the benefit of the public; adultery may bring heirs and good humour too into many families, where they would otherwise have been wanting; and murder free the world from tyrants and oppressors.

Luxury maintains its thousands, and vanity its ten thousands. Superstition and arbitrary power contribute to the grandeur of many nations, and the liberties of others are preserved by the perpetual contentions of avarice, knavery, selfishness, and ambition; and thus, the worst of vices, and the worst of men, are often compelled by Providence to serve the most beneficial purposes, contrary to their own malevolent tendencies arl inclinations; and thus, private vices become public benefits by the force only of accidental circumstances. But this impeaches not the truth of the criterion of virtue before mentioned, the only solid foundation on which any true system of ethics can be built, the only plain, simple, and uniform rule by which we can pass any judgment on our actions; but by this we may be enabled, not only to determine which are Good, and which are Evil, but almost mathematically to demonstrate the proportion of virtue or vice which belongs to each, by comparing them with the degrees of happiness or misery which they occasion. But though the production of happiness is the essence of virtue, it is by no means the end; the great end is the probation of mankind, or the giving them an opportunity of exalting or degrading themselves in another state by their behaviour in the present. And thus indeed it answers two most important purposes; those are the conservation of our happiness, and the test of our obedience; or had not such a test seemed necessary to God's infinite wisdom, and productive of universal good, he would never have permitted the happiness of men, even in this life, to have depended on so precarious a tenure, as their mutual good behaviour to each other. For it is observable, that he who best knows our formation, has trusted no one thing of importance to our reason or virtue: he trusts only to our appetites for the sup

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port of the individual, and the continuance of our species; to our vanity or compassion, for our bounty to others; and to our fears, for the preservation of ourselves; often to our vices for the support of government, and sometimes to our follies for the preservation of our religion. But since some test of our obedience was necessary, nothing sure could have been commanded for that end so fit and proper, and at the same time so useful, as the practice of virtue: nothing could have been so justly rewarded with happiness as the production of happiness in conformity to the will of God. It is this conformity alone which adds merit to virtue, and constitutes the essential difference between morality and religion. Morality obliges men to live honestly and soberly, because such behaviour is most conducive to public happiness, and consequently to their own; religion, to pursue the same course, because conformable to the will of their Creator. Morality induces them to embrace virtue from prudential considerations; religion from those of gratitude and obedience. Morality, therefore, entirely abstracted from religion, can have nothing meritorious in it; it being but wisdom, prudence, or good œconomy, which, like health, beauty, or riches, are rather obligations conferred upon us by God, than merits in us towards him; for though we may be justly punished for injuring ourselves, we can claim no reward for self-preservation; as suicide deserves punishment and infamy, but a man deserves no reward or honours for not being guilty of it. This I take to be the meaning of all those passages in our Scriptures, in which works are represented to have no merit without faith; that is, not without believing in historical facts, in creeds, and articles; but without being done in pursuance of our belief in God, and in obedience to his commands. And

now, having mentioned scripture, I cannot omit observing that the christian is the only religious or moral institution in the world, that ever set in a right light these two material points, the essence and the end of virtue, that ever founded the one in the production of happiness, that is, in universal benevolence, or, in their language, charity to all men; the other, in the probation of man, and his obedience to his Creator. Sublime and magnificent as was the philosophy of the ancients, all their moral systems were deficient in these two important articles. They were all built on the sandy foundations of the innate beauty of virtue, or enthusiastic patriotism; and their great point in view was the contemptible reward of human glory; foundations which were by no means able to support the magnificent structures which they erected upon them: for the beauty of virtue, independent of its effects, is unmeaning nonsense; patriotism, which injures mankind in general for the sake of a particular country, is but a more extended selfishness, and really criminal: and all human glory but a mean and ridiculous delusion. The whole affair, then, of religion and morality, the subject of so many thousand volumes, is, in short, no more than this: the Supreme Being, înfinitely good, as well as powerful, desirous to diffuse happiness by all possible means, has created innumerable ranks and orders of beings, all subservient to each other by proper subordination. One of these is occupied by man, a creature endued with such a certain degree of knowledge, reason, and free-will, as is suitable to his situation, and placed for a time on this globe as in a school of probation and education. Here he has an opportunity given him of improving or debasing his nature, in such a manner as to render himself fit for a rank of higher perfection and happiness, or to degrade himself to a

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