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fection, so as most thoroughly to awaken and convince the conscience. But if natural conscience and the disposition of the heart to be pleased with virtue, were the same, then at the same time that the conscience was brought to its perfect exercise, the heart would be made perfectly holy; or would have the exercise of true virtue and holiness in perfect benevolence of temper. But instead of this, their wickedness will then be brought to perfection, and wicked men will become very devils, and accordingly will be sent away as cursed into everlasting fire prepared for the devil and his angels.
But supposing natural conscience to be what has been described, all these difficulties and absurdities are wholly avoided. Sinners when they see the greatness of the being in contempt of whom they have lived with rebellion and opposition and have clearly set before them their obligations to him as their Creator, preserver, benefactor, &c. together with the degree in which they have acted as enemies to him, may have a clear sense of the desert of their sin, consisting in the natural agreement there is between such contempt and opposition of such a being, and his despising and opposing them; between their being and acting as so great enemies to such a God, and their suffering the dreadful consequences of his being and acting as their great enemy; and their being conscious within themselves of the degree of anger, which would naturally arise in their own hearts in such a case, if they were in the place and state of their judge. In order to these things, there no need of a virtuous benevolent temper, relishing and delighting in benevolence, and loathing the contrary. The conscience may see the natural agreement between opposing and being opposed, between hating and being hated, without abhorring malevolence from a benevolent temper of mind, or without loving God from a view of the beauty of his holiness. These things have no necessary dependence one on the other.
Of particular instincts of Nature, which in some respects resemble virtue.
THERE are various dispositions and inclinations natural to men, which depend on particular laws of nature, determining their minds to certain affections and actions towards particular objects; which laws seem to be established chiefly for
the preservation of mankind, and their comfortably subsisting in the world. These dispositions may be called instincts.
Some of these instincts respect only ourselves personally : such are many of our natural appetites and aversions. Some of them are more social, and extend to others: such are the mutual inclinations between the sexes, &c.-Some of these dispositions are more external and sensitive: such are those that relate to meat and drink, and the more sensitive inclinations of the sexes towards each other. Others are more internal and mental: consisting in affections which mankind naturally exercise towards some of their fellow-creatures, and in some cases towards men in general. Some of these may be called kind affections; as having something in them of benevolence, or a resemblance of it: and others are of an angry appearance; such as the passion of jealousy between the sexes, especially in the male towards the female.
It is only the former of these two last mentioned sorts that it is to my purpose to consider in this place, viz. those natural instincts which have the appearance of benevolence and so in some respects resemble virtue. These I shall therefore consider; and shall endeavour to shew, that none of them can be of the nature of true virtue.
That kind affection which is exercised one towards another in natural relation, particularly the love of parents to their children, called natural affection, is by many referred to instinct. I have already considered this sort of love as an affection that arises from self-love: and in that view, have shewn it cannot be of the nature of true virtue. But if any think,' that natural affection is more properly to be referred to a particular instinct of nature than to self-love, as its cause, I shall not think it a point worthy of any controversy or dispute. In my opinion both are true; viz. that natural affection is owing to natural instinct, and also that it arises from self-love. It may be said to arise from instinct, as it depends on a law of nature. But yet it may be truly reckoned as an affection arising from self-love; because, though it arises from a law of nature, yet that is such a law as according to the order and harmony every where observed among the laws of nature, is connected with, and follows from self love; as was shewn before. However, it is not necessary to my present purpose to insist on this. For if natural affection to a man's children or near relations, is an affection arising from a particular independent instinct of nature-which the Creator in his wisdom has implanted in men for the preservation and well-being of the world of mankind: yet it cannot be of the nature of true virtue. For it has been observed, and I humbly conceive, proved before, (Chap. II.) that if any being or beings have by natural instinct, or any other means, a determination
of mind to benevolence, extending only to some particular persons or private system, however large that system may be-or however great a number of individuals it may contain, so long as it contains but an infinitely small part of universal existence, and so bears no proportion to this great and universal system-such limited private benevolence, not arising from, not being subordinate to benevolence to being in general, cannot have the nature of true virtue. However, it may not be amiss briefly to observe now, that it is evident to a demonstration those affections connot be of the nature of true virtue, from these two things.
First, That they do not arise from a principle of virtue. A principle of virtue, I think, is owned by the most considerable of late writers on morality to be general benevolence or public affection and I think it has been proved to be union of heart to being simply considered; which implies a disposition to bene volence to being in general. Now by the supposition, the affections we are speaking of do not arise from this principle; and that, whether we suppose they arise from self-love, or from particular instinct because either of those sources is diverse from a principle of general benevolence. And,
Secondly, These private affections, if they do not arise from general benevolence, and they are not connected with it in their first existence, have no tendency to produce it. This appears from what has been observed: for being not dependent on it, their detached and unsubordinate operation rather implies opposition to being in general, than general benevolence; as every one sees and owns with respect to self-love. And there are the very same reasons why any other private affection, confined to himits infinitely short of universal existence, should have that influence, as well as love that is confined to a single person. Now upon the whole, nothing can be plainer than that affections which do not arise from a virtuous principle, and have no tendency to true virtue as their effect, cannot be of the nature of true virtue.
For the reasons which have been given, it is undeniably true, that if persons have a benevolent affection limited to a party, or to the nation in general of which they are a part, or the public community to which they belong, though it be as large as the Roman empire was of old: yea, if there could be a cause determining a person to benevolence towards the whole world of mankind, or even all created sensible natures throughout the universe, exclusive of union of heart to general existence and of love to God-not derived from that temper of mind which disposes to a supreme regard to him, nor subordinate to such divine love-it cannot be of the nature of true virtue.
If what is called natural affection arises from a particular 18
natural instinct, much more indisputably does that mutual affection which naturally arises between the sexes. I agree with HUTCHISON and HUME in this, that there is a foundation laid in nature for kind affections between the sexes, diverse from all inclinations to sensitive pleasure, and which do not properly arise from any such inclination. There is doubtless a disposition both to a mutual benevolence and mutual complacence, that are not naturally and necessarily connected with any sensitive desires. But yet it is manifest such affections as are limited to opposite sexes, are from a particular instinct thus directing and limiting them; and not arising from a principle of general benevolence; for this has no tendency to any such limitation. And though these affections do not properly arise from the sensitive desires which are between the sexes, yet they are implanted by the Author of Nature chiefly for the same purpose, viz. the preservation or continuation of the world of mankind. Hereby persons become willing to for sake father and mother, and all their natural relations in the families where they were born and brought up, for the sake of a stated union with a companion of the other sex, in bearing and going through that series of labours, anxieties, and pains, requisite to the being, support, and education of a family of children; and partly also for the comfort of mankind as united in a marriage-relation. But I suppose, few, if any, will deny, that the peculiar natural dispositions there are to mutual affection between the sexes, arise from an instinct or particular law of nature. And therefore it is manifest, from what has been said already, that those natural dispositions cannot be of the nature of true virtue.
Another affection, which is owing to a particular instinct, is that pity which is natural to mankind when they see others in great distress. It is acknowledged, that such an affection is natural to mankind. But I think it evident, that the pity which is general and natural, is owing to a particular instinct, and is not of the nature of true virtue. I am far from saying that there is no such thing as a truly virtuous pity among mankind; or that none is to be found, which arises from that truly virtuous divine principle of general benevolence to sensitive beings. Yet at the same time I think, this is not the case with ALL pity, or with that disposition to pity which is natural to mankind in common. I think I may be bold to say, this does not arise from benevolence, nor is it properly called by
If all that uneasiness on the sight of others' extreme distress which we call pity, were properly of the nature of benevolence, then they who are the subjects of this passion, must needs be in a degree of uneasiness, in being sensible of the to tal want of happiness of all such as they would be disposed to pity in extreme distress. For that certainly is the most direct
tendency and operation of benevolence or good will, to desire the happiness of its object. But now this is not the case universally, where men are disposed to exercise pity. There are many who would not be sensibly affected with any uneasiness to know that others were dead, yea, men who are not influenced by the consideration of a future state, but view death as only a cessation of all sensibility, and consequently an end of all happiness-who yet would have been moved with pity towards the same persons, if they had seen them under some very extreme anguish. Some would be moved with pity by seeing a brute-creature under extreme and long torments, who yet suffer no uneasiness in knowing that many thousands of them every day cease to live, and so have an end put to all their pleasure. It is the nature of true benevolence to desire and rejoice in the prosperity and pleasure of its object; and that in some proportion to its degree of prevalence. But persons may greatly pity those that are in extreme pain, whose positive pleasure they may still be very indifferent about. In this case, a man may be much moved and affected with uneasiness, who yet would be affected with no sensible joy in seeing signs of the same person's enjoyment of very high degrees of pleasure.
Yea, pity may not only be without benevolence, but may consist with true malevolence, or with such ill will as shall cause men not only not to desire the positive happiness of another, but even to desire his calamity. They may pity such an one when his calamity goes beyond their hatred. A man may have true malevolence towards another, desiring no positive good for him, but evil; and yet his hatred not be infinite, but only to a certain degree. And when he sees the person whom he thus hates in misery far beyond his ill will, he may then pity him because then the natural instinct begins to operate. For malevolence will not overcome the natural instinct inclining to pity others in extreme calamity, any further than it goes, or to the limits of the degree of misery it wishes to its object. Men may pity others under exquisite torment, when yet they would have been grieved if they had seen their prosperity. And some have such a grudge against another, that they would be far from uneasy at their very death, nay, would even be glad of it. And when this is the case, it is manifest that their heart is void of benevolence towards such persons, and under the power of malevolence. Yet at the same time, they are capable of pitying even these very persons, if they should see them under a degree of misery very much disproportioned to their ill will.
These things may convince us, that natural pity is of a nature very different from true virtue, and not arising from a disposition of heart to general benevolence; but is owing to a particular instinct, which the Creator has implanted,