BUT to proceed from what is esteem'd mere Goodness, and lies within the reach and capacity of all sensible Creatures, to that which is call'd Virtue or Merit, and is allow'd to Man only.
Reflex Affection. In a Creature capable of forming general Notions of Things, not only the outward Beings which offer themselves to the Sense, are the Objects of the Affection; but the very Actions themselves, and the Affections of Pity, Kindness, Gratitude, and their Contrarys, being brought into the Mind by Reflection, become Objects. So that, by means of this reflected Sense, there arises another kind of Affection towards those very Affections themselves, which have been already felt, and are now become the Subject of a new Liking or Dislike.
The Case is the same in mental or moral Subjects, as in ordinary Bodys, or the common Subjects of Sense. The Shapes, Motions, Colours, and Proportions of these latter being presented to our Eye; there necessarily results a[1] Beauty or Deformity, according to the different Measure, Arrangement and Disposition of their several Parts. So in Behaviour and Actions, when presented to our Understanding, there must be found, of necessity, an apparent Difference, according to the Regularity or Irregularity of the Subjects.
Moral Beauty and Deformity. The Mind, which is Spectator or Auditor of other Minds, cannot be without its Eye and Ear; so as to discern Proportion, distinguish Sound, and scan each Sentiment or Thought which comes before it. It can let nothing escape its Censure. It feels the Soft and Harsh, the Agreeable and Disagreeable, in the Affections; and finds a Foul and Fair, a Harmonious and a Dissonant, as really and truly here, as in any musical Numbers, or in the outward Forms or Representations of sensible Things. Nor can it[2] with-hold its Admiration and Extasy, its Aversion and Scorn, any more in what relates to one than to the other of these Subjects. So that to deny the common and natural Sense of a Sublime and Beautiful in Things, will appear an[3] Affectation merely, to any-one who considers duly of this Affair.
Now as in the sensible kind of Objects, the Species or Images of Bodys, Colours, and Sounds, are perpetually moving before our Eyes, and acting on our Senses, even when we sleep; so in the moral and intellectual kind, the Forms and Images of Things are no less active and incumbent on the Mind, at all Seasons, and even when the real Objects themselves are absent.
In these vagrant Characters or Pictures of Manners, which the Mind of necessity figures to it-self, and carrys still about with it, the Heart cannot possibly remain neutral; but constantly takes part one way or other. However false or corrupt it be within it-self, it finds the difference, as to Beauty and Comeliness, between one Heart and another, one Turn of Affection, one Behaviour, one Sentiment and another; and accordingly, in all disinterested Cases, must approve in some measure of what is natural and honest, and disapprove what is dishonest and corrupt.
Thus the several Motions, Inclinations, Passions, Dispositions, and consequent Carriage and Behaviour of Creatures in the various Parts of Life, being in several Views or Perspectives represented to the Mind, which readily discerns the Good and Ill towards the Species or Publick; there arises a new Trial or Exercise of the Heart: which must either rightly and soundly affect what is just and right, and disaffect what is contrary; or, corruptly affect what is ill, and disaffect, what is worthy and good.
Publick Good an Object. And in this Case alone it is we call any Creature worthy or virtuous, when it can have the Notion of a publick Interest, and can attain the Speculation or Science of what is morally good or ill, admirable or blameable, right or wrong. For tho we may vulgarly call an ill Horse vitious, yet we never say of a good one, nor of any mere Beast, Idiot, or Changeling, tho ever so good-natur'd, that he is worthy or virtuous.
So that if a Creature be generous, kind, constant, compassionate; yet if he cannot reflect on what he himself does, or sees others do, so as to take notice of what is worthy or honest; and make that Notice or Conception of Worth and Honesty to be an Object of his Affection; he has not the Character of being virtuous: GOODNESS and VIRTUE. for thus, and no otherwise, he is capable of having a Sense of Right or Wrong; a Sentiment or Judgment of what is done, thro' just, equal, and good Affection, or the contrary.
Unequal Affection, or Iniquity. Whatsoever is done thro' any unequal Affection, is iniquous, wicked, and wrong. If the Affection be equal, found, and good, and the Subject of the Affection such as may with advantage to Society be ever in the same manner prosecuted, or affected; this must necessarily constitute what we call Equity and Right in any Action. For, Wrong is not such Action as is barely the Cause of Harm, (since at this rate a dutiful Son aiming at an Enemy, but by mistake or ill chance happening to kill his Father, wou'd do a Wrong) but when any thing is done thro' insufficient or unequal Affection, (as when a Son shews no Concern for the Safety of a Father; or, where there is need of Succour, prefers an indifferent Person to him) this is of the nature of Wrong.
Neither can any Weakness or Imperfection in the Senses be the occasion of Iniquity or Wrong; Impair'd Sense. if the Object of the Mind it-self be not at any time absurdly fram'd, nor any way improper, but sutable, just, and worthy of the Opinion and Affection apply'd to it. For if we will suppose a Man, who being sound and intire both in his Reason and Affection, has nevertheless so deprav'd a Constitution or Frame of Body, that the natural Objects are, thro' his Organs of Sense, as thro' ill Glasses, falsly convey'd and misrepresented; 'twill be soon observ'd, in such a Person's case, that since his Failure is not in his principal or leading Part; he cannot in himself be esteem'd iniquous, or unjust.
Corrupt Opinion. 'Tis otherwise in what relates to Opinion, Belief, or Speculation. For as the Extravagance of Judgment or Belief is such, that in some Countrys even Monkeys, Cats, Crocodiles, and other vile or destructive Animals, have been esteem'd holy, and worship'd even as Deitys; shou'd it appear to any-one of the Religion or Belief of those Countrys, that to save such a Creature as a Cat, preferably to a Parent, was Right; and that other Men, who had not the same religious Opinion, were to be treated as Enemys, till converted; this wou'd be certainly Wrong, and wicked in the Believer: and every Action, grounded on this Belief, wou'd be an iniquous, wicked, and vitious Action.
Right and Wrong. And thus whatsoever causes a Misconception or Misapprehension of the Worth or Value of any Object, so as to diminish a due, or raise any undue, irregular, or unsocial Affection, must necessarily be the occasion of Wrong. Thus he who affects or loves a Man for the sake of something which is reputed honourable, but which is in reality vitious, is himself vitious and ill. The beginnings of this Corruption may be noted in many Occurrences: As when an ambitious Man, by the Fame of his high Attempts, a Conqueror or a Pirate by his boasted Enterprizes, raises in another Person an Esteem and Admiration of that immoral and inhuman Character, which deserves Abhorrence: 'tis then that the Hearer becomes corrupt, when he secretly approves the Ill he hears. But on the other side, the Man who loves and esteems another, as believing him to have that Virtue which he has not, but only counterfeits, is not on this account either vitious or corrupt.
A Mistake therefore in Fact being no Cause or Sign of ill Affection, can be no Cause of Vice. But a Mistake of Right being the Cause of unequal Affection, must of necessity be the Cause of vitious Action, in every intelligent or rational Being.
But as there are many Occasions where the matter of Right may even to the most discerning part of Mankind appear difficult, and of doubtful Decision, 'tis not a slight Mistake of this kind which can destroy the Character of a virtuous or worthy Man. But when, either thro' Superstition or ill Custom, there come to be very gross Mistakes in the assignment or application of the Affection; when the Mistakes are either in their nature so gross, or so complicated and frequent, that a Creature cannot well live in a natural State; nor with due Affections, compatible with human Society and civil Life; then is the Character of Virtue forfeited.
And thus we find how far Worth and Virtue depend on a knowledg of Right and Wrong, VICE in Opinion. and on a use of Reason, sufficient to secure a right application of the Affections; that nothing horrid or unnatural, nothing unexemplary, nothing destructive of that natural Affection by which the Species or Society is upheld, may, on any account, or thro' any Principle or Notion of Honour or Religion, be at any time affected or prosecuted as a good and proper object of Esteem. For such a Principle as this must be wholly vitious: and whatsoever is acted upon it, can be no other than Vice and Immorality. Vitious Worship. And thus if there be any thing which teaches Men either Treachery, Ingratitude, or Cruelty, by divine Warrant; or under colour and pretence of any present or future Good to Mankind: if there be any thing which teaches Men to[4] persecute their Friends thro' Love; or to torment Captives of War in sport; or to offer[5] human Sacrifice; or to torment, macerate, or mangle themselves, in a religious Zeal, before their God; or to commit any sort of Barbarity, or Brutality, as amiable or becoming: be it Custom which gives Applause, or Religion which gives a Sanction; this is not, nor ever can be Virtue of any kind, or in any sense; but must remain still horrid Depravity, Vitious Custom. notwithstanding any Fashion, Law, Custom, or Religion; which may be ill and vitious it-self, but can never alter the eternal Measures, and immutable independent Nature of Worth and Virtue.
Infra, pag. 414.
Infra, pag. 415, 418, 419, &c.
VOL. I. p. 90, 91, 2, 3. VOL. III. p. 32, &c.
VOL. I. p. 18, 19, 20. VOL. III. p. 115.
VOL. III. p. 124.