"That G.o.d, at all times, has given mankind sufficient means of knowing whatever he requires of them.

"That the religion of nature consists in observing those things, which our reason, by considering the nature of G.o.d and man, and the relation we stand in to him, and one another, demonstrates to be our duty; and that those things are plain; and likewise what they are.

"That the perfection and happiness of all rational beings, supreme as well as subordinate, consist in living up to the dictates of their nature.

"That G.o.d requires nothing for his own sake; no, not the worship we are to render him, nor the faith we are to have in him.

"That the not adhering to those notions reason dictates, concerning the nature of G.o.d, has been the occasion of all superst.i.tion, and those innumerable mischiefs, that mankind, on the account of religion, have done either to themselves, or one another.

"The bulk of mankind, by their reason, must be able to distinguish between religion and superst.i.tion; otherwise they can never extricate themselves from that superst.i.tion they chance to be educated in."

Tindal deals with the question of the obscurity of Revelation in these terms, sufficiently salient to alarm the very proper divines of that day:--

"Had G.o.d, from time to time, spoken to all mankind in their several languages, and his words had miraculously conveyed the same ideas to all persons; yet he could not speak more plainly than he has done by the things themselves, and the relation which reason shows there is between them. Nay, since it is impossible in any book, or books, that a particular rule could be given for every case, we must even then have had recourse to the light of nature to teach us our duty in most cases; especially considering the numberless circ.u.mstances which attend us, and which, perpetually varying, may make the same actions, according as men are differently affected by them, either good or bad. And I may add, that most of the particular rules laid down in the gospel for our direction, are spoken after such figurative a manner, that except we judge of their meaning, not merely by the letter, but by what the law of nature antecedently declares to be our duty, they are apt to lead us wrong. And if precepts relating to morality are delivered after an obscure manner, when they might have been delivered otherwise; what reason can you a.s.sign, for its being so, but that infinite wisdom meant to refer us to that law for the explaining them? Sufficient instances of this nature I shall give you hereafter, though I must own, I cannot carry this point so far as a learned divine, who represents the Scriptures more obscure (which one would think impossible) than even the fathers. He tells us, 'that a certain author (viz., Flaccus Illyricus) has furnished us with one-and-fifty reasons for the obscurity of the Scriptures;' adding, 'I think I may truly say that the writing of the prophets and apostles abound with tropes, and metaphors, types, and allegories, parables, and dark speeches; and are as much, nay, much more unintelligible in many places, than the writings of the ancients.' It is well this author, who talks of people being stark Bible-mad, stopped here; and did not with a celebrated wit * cry, 'The truly illuminated books are the darkest of all.' The writer above mentioned supposes it impossible, that G.o.d's will should be fully revealed by books; 'except,'

says he, 'it might be said perhaps without a figure, that even the world itself could not contain the books which should be written.' But with submission to this reverend person, I cannot help thinking, but that (such is the divine goodness) G.o.d's will is so clearly and fully manifested in the Book of Nature, that he who runs may read it."

* Dean Swift--"Tale of a Tub."

In the next extract we make, we find Tindal quoting two striking pa.s.sages from Lord Shaftesbury, followed by an acute vindication of the integrity of the Law of Nature over the Scriptures:--

"Had the heathen distinguished themselves by creeds made out of spite to one another, and mutually persecuted each other about the worship of their G.o.ds, they would soon have made the number of their votaries as few as the G.o.ds they worshipped; but we don't find (except in Egypt, that mother-land of superst.i.tion) that they ever quarrelled about their G.o.ds; though their G.o.ds sometimes quarrelled, and fought about their votaries. By the universal liberty that was allowed by the ancients, 'Matters (as a n.o.ble author observes) were so balanced, that reason had fair play; learning and science flourished; wonderful was the harmony and temper which arose from these contrarieties. Thus superst.i.tion and enthusiasm were mildly treated; and being let alone, they never raged to that degree as to occasion bloodshed, wars, persecutions, and devastations; but a new sort of policy has made us leap the bounds of natural humanity, and out of a supernatural charity, has taught us the way of plaguing one another most devoutly. It has raised an antipathy, that no temporal interest could ever do, and entailed on us a mutual hatred to all eternity. And savage zeal, with meek and pious semblance, works dreadful ma.s.sacre; and for heaven's sake (horrid pretence) makes desolate the earth.' And further, Shaftesbury observes, 'The Jupiter of Strangers, was, among the ancients, one of the solemn characters of divinity, the peculiar attribute of the supreme deity; benign to mankind, and recommending universal love, mutual kindness, and benignity between the remotest and most unlike of the human race. Such was the ancient heathen charity and pious duty towards the whole of mankind; both those of different nations and different worship. But, good G.o.d!

how different a character do bigots give us of the Deity, making him an unjust, cruel, and inconsistent Being; requiring all men to judge for themselves, and act according to their consciences; and yet authorizing some among them to judge for others, and to punish them for not acting according to the consciences of those judges, though ever so much against their own. These bigots thought they were authorized to punish all those that differ with them in their religious worship, as G.o.d's enemies; but had they considered that G.o.d alone could discern men's hearts, and alone discover whether any, by conscientiously offering him a wrong worship, could become his enemies; and that infinite wisdom best knew how to proportion the punishment to the fault, as well as infinite power how to inflict it; they would, surely, have left it to G.o.d to judge for himself, in a cause which immediately related to himself; and where they were not so much as parties concerned, and as likely to be mistaken as those they would punish. Can one, without horror, think of men's breaking through all the rules of doing as they would be done unto, in order to set themselves up for standards of truth for G.o.d as well as man? Do not these impious wretches suppose, that G.o.d is not able to judge for himself; at least, not able to execute his own judgment?

And that, therefore, he has recourse, forsooth, to their superior knowledge or power; and they are to revenge his injuries, root out his enemies, and restore his lost honor, though with the destruction of the better part of mankind? But, to do the propagators of these blasphemous notions justice, they do not throw this load of scandal on the law of Nature, or so much as pretend from thence to authorize their execrable principles; but endeavor to support them by traditional religion; especially by mis-interpreted texts from the Old Testament; and thereby make, not only natural and revealed religion, but the Old and New Testament (the latter of which requires doing good both to Jews and Gentiles) contradict each other. But to return; if what the light of Nature teaches us concerning the divine perfections, when duly attended to, is not only sufficient to hinder us from falling into superst.i.tion of any kind whatever; but, as I have already shown, demonstrates what G.o.d, from his infinite wisdom and goodness, can, or cannot command; how is it possible that the law of Nature and grace can differ? How can it be conceived, that G.o.d's laws, whether internally, or externally revealed, are not at all times the same, when the author of them is, and has been immutably the same forever?'"

The following pa.s.sage exhibits the judicious mixture of authority and argument for which our author is remarkable. The quotation is a good ill.u.s.tration of Tindal's best manner. He is replying to Dr. Samuel Clark:--

"It cannot be imputed to any defect in the light of nature, that the pagan world ran into idolatry, but to their being entirely governed by priests, who pretended communication with their G.o.ds, and to have thence their revelations, which they imposed on the credulous as divine oracles: whereas the business of the Christian dispensation was to destroy all those traditional revelations; and restore, free from all idolatry, the true primitive, and natural religion, implanted in mankind from the creation. The Dr. (Clark) however, seems afraid, lest he had allowed too much to the light of nature, in relation to the discovery of our duty both to G.o.d and man; and not left room for revelation to make any addition; he therefore supposes, 'there are some duties, which nature hints at only in general.'--But, if we cannot, without highly reflecting on the wisdom and goodness of G.o.d, suppose that he has not, at all times, given the whole rational creation a plain rule for their conduct, in relation to those duties they owe to G.o.d, themselves, and one another; must we not suppose reason, and religion (that rule of all other rules) inseparable; so that no rational creature can be ignorant of it, who attends to the dictates of his own mind; I mean, as far as it is necessary for him to know it! An ignorant peasant may know what is sufficient for him, without knowing as much as the learned rector of St.

James's. Though the Dr. says, 'the knowledge of the law of nature is, in fact, by no means universal;' yet he a.s.serts, that 'man is plainly in his own nature an accountable creature;' which supposes that the light of nature plainly, and undeniably, teaches him that law, for breach of which he is naturally accountable; and did not the Dr. believe this law to be universal, he could not infer a future judgment from the conscience _all_ men have of their actions, or the judgment they pa.s.s on them in their own minds whereby 'They that have not any law, are a law unto themselves; their consciences bearing witness, and their thoughts accusing, or excusing one another;' which is supposing but one law, whether that law be written on paper, or in men's hearts only; and that all men by the judgment they pa.s.s on their own actions, are conscious of this law. And, the apostle Paul, though quoted by the Dr., is so far from favoring his hypothesis of any invincible ignorance, even in the wisest and best of the philosophers, that he, by saying, The Gentiles, that have not the law, do by nature the things contained in the law, makes the law of nature and grace to be the same: and supposes the reason why they were to be punished, was their sinning against light and knowledge. That which may be known of G.o.d was manifest in them, and when they knew G.o.d, they glorified him not as G.o.d. And they were likewise guilty of abominable corruptions, not ignorantly, but knowing the judgment of G.o.d, that they who do such things are worthy of death.

"Had the Dr. but considered this self-evident proposition, that there can be no transgression where there is no law; and that an unknown law is the same as no law; and consequently, that all mankind, at all times, must be capable of knowing all (whether more or less) that G.o.d requires, it would have prevented his endeavoring to prove, that, till the gospel dispensation, mankind were entirely, and unavoidably ignorant of their duty in several important points; and thus charging the light of nature with undeniable defects. I think it no compliment to external revelation, though the Dr. designed it as the highest, to say, it prevailed, when the light of nature was, as he supposes, in a manner extinct; since then an irrational religion might as easily obtain, as a rational one. The Dr., to prove that revelation has supplied the insufficiency, and undeniable defects of the light of nature, refers us to Phil., iv., 1, which he introduces after this pompous manner:--'Let any man of an honest and sincere mind consider, whether that practical doctrine has not, even in itself, the greatest marks of a divine original, wherein whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, it there be anything praiseworthy; all these, and these only, are earnestly recommended to man's practice.' I would ask the Dr., how he can know what these are, which are thus alone earnestly recommended to man's practice; or, why they have, in themselves, the greatest marks of a divine original; but from the light of nature? Nay, how can the Dr. know there are defects in the light of nature, but from that light itself? which supposes this light is all we have to trust to; and consequently, all the Dr. has been doing, on pretence of promoting the honor of revelation, is introducing universal scepticism.

And I am concerned, and grieved, to see a man, who had so great a share of the light of nature, employing it to expose that light, of which before he had given the highest commendation; and which can have no other effect, than to weaken even his own demonstration, drawn from that light, for the being of a G.o.d. I shall mention but one text more, which, had not the Dr. thought it highly to his purpose, for showing the insufficiency of the light of nature, he would not have ushered it in after this most solemn manner:--'When men have put themselves into this temper and frame of mind, let them try if they can any longer reject the evidence of the gospel. If any man will do his will, he shall know of the doctrine; whether it be of G.o.d.' Is it not strange, to see so judicious a divine write after such a manner, as if he thought the best way to support the dignity of revelation, was to derogate from the immutable and eternal law of nature? and while he is depressing it, extol revelation for those very things it borrows from that law? in which, though he a.s.serts there are undeniable defects, yet he owns that G.o.d governs all his own actions by it, and expects that all men should so govern theirs.

"But, I find the Dr.'s own brother, the Dean of Sa-rum, is entirely of my mind, as to those texts the Dr. quotes--viz., Rom. ii., 14, and Phil, iv., 8. As to the first--viz., Rom. ii., 14, he says, 'The apostle supposes, that the moral law is founded in the nature and reason of things: that every man is endued with such powers ana faculties of mind, as render him capable of seeing, and taking notice of this law; and also with such a sense and judgment of the reasonableness and fitness of conforming his actions to it, that he cannot but in his own mind acquit himself when he does so; and condemn himself when he does otherwise.'

And as to the second--viz., Phil, iv., 8, where the same apostle recommends the practice of Virtue, upon the fore-mentioned principles of comeliness and reputation.--'These principles,' says he, 'if duly attended to, were sufficient to instruct men in the whole of their duty towards themselves, and towards each other. And they would also have taught them their duty towards G.o.d, their Creator and Governor, if they had diligently pursued them. For according as the apostle expresses it, Rom. i., 20, the invisible things of G.o.d from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and G.o.dhead. The same fitness and decency that appears in men's regular behavior towards each other, appears also in their behavior towards G.o.d. And this, likewise, is founded in the nature and reason of things; and is what the circ.u.mstances and condition they are in do absolutely require. Thus we see therein moral virtue, or good consists, and what the obligation to it is from its own native beauty and excellency.'"

One more example of Tindal's style will show how skilfully and cogently he forced, the great authorities of his day to bear Witness to the truth of his leading proposition, the natural antiquity of all the reasonable precepts of the Bible:--

"The most accurate Dr. Barrow gives this character of the Christian religion, 'That its precepts are no other than such as physicians prescribe for the health of our bodies; as politicians would allow to be needful for the peace of the state; as Epicurean philosophers recommend for the tranquillity of our minds, and pleasures of our lives; such as reason dictates, and daily shows conducive to our welfare in all respects; which consequently, were there no law enacting them, we should in wisdom choose to observe, and voluntarily impose them on ourselves; confessing them to be fit matters of law, and most advantageous and requisite to the good, general and particular, of mankind.'

"That great and good man Dr. Tillotson says, 'That all the precepts of Christianity are reasonable and wise, requiring such duties as are suitable to the light of nature, and do approve themselves to the best reason of mankind; such as have their foundation in the nature of G.o.d, and are an imitation of the divine excellencies; such as tend to the perfection of human nature, and to raise the minds of men to the highest pitch of goodness and virtue. They command nothing that is unnecessary, they omit nothing that may tend to the glory of G.o.d, or the welfare of men, nor do they restrain us in anything, but what is contrary to the regular inclinations of nature, or to our reason, and true interest; they forbid us nothing but what is base and unworthy to serve our humors and pa.s.sions, to make ourselves fools and beasts. In a word, nothing but what tends to our private harm, or prejudice, or to public disorder and confusion.'

"The late Dean of Canterbury, in a sermon preached in defence of Christianity, says, * 'What can be a more powerful incentive to obedience, than for a rational creature clearly to discern the equity, the necessity, the benefit, the decency and beauty of every action he is called to do, and thence to be duly sensible how gracious a master he serves; one that is so far from loading him with fruitless, arbitrary, and tyrannical impositions, that each command abstracted from his command who issues it, is able to recommend itself; and nothing required but what every wise man would choose of his accord: and cannot, without being his, own enemy, wish to be exempted from?' And this character of Christianity he makes to be essential to its being from G.o.d, and therefore must make it the same with natural religion, which has this character impressed on it.

"'There was none of the doctrines of our Saviour (says the late Archbishop of York) ** calculated for the gratification of men's idle curiosities, the busying and amusing them with airy and useless speculations; much less were they intended for an exercise of our credulity, or a trial how far we could bring our reason to submit to our faith; but as on the one hand they were plain and simple, and such as by their agreeable-ness to the rational faculties of mankind, did highly recommend themselves to our belief; so on the other hand they had an immediate relation to practice, and were the general principles and foundation, on which all human and divine virtues were naturally to be superstructed.'

* Boyle's Lect., p. 26,

** Sermon before the Queen on Christmas Day, 1724.

"Does not every one see, that if the religion of nature had been put instead of Christianity, these descriptions would have exactly agreed with it? The judicious Dr. Scot affirms, 'G.o.d never imposes laws on us _pro imperio_, as arbitrary tests and trials of our obedience. The great design of them (says he,) is to do us good, and direct our actions to our own interest. This, if we firmly believe, will infinitely encourage our obedience; for when I am sure G.o.d commands me nothing but what my own health, ease, and happiness requires; and that every law of his is both a necessary and sovereign prescription against the diseases of my nature, and he could not prescribe less than he has, without being defective in his care of my recovery and happiness; with what prudence and modesty can I grudge to obey him?'

"Nay, the most considerate men, even among the Papists, do not scruple to maintain there's nothing in religion but what is moral. The divines of Port Royal for instance, say, 'All the precepts, and all the mysteries that are expressed in so many different ways in the holy volumes, do all centre in this one commandment of loving G.o.d with all our heart, and in loving our neighbors as ourselves: for the Scripture (it is St. Austin who says it) forbids but one only thing, which is concupiscence, or the love of the creature; as it commands but one only thing, which is charity, and the love of G.o.d. Upon this double precept is founded the whole system of the Christian religion; and it is unto this, say they, according to the expression of Jesus Christ, that all the ancient law and the prophets have reference; and we may add also, all the mysteries, and all the precepts of the new law; for love, says St. Paul, is the fulfilling of the law.' And these divines likewise cite a remarkable pa.s.sage of St. Austin on this subject, viz., 'He that knows how to love G.o.d, and to regulate his life by that love, knows all that the Scripture propounds to be known.' And might add the authority of a greater man, and a Papist too, * who says, 'Religion adds nothing to natural probity, but the consolation of doing that for love and obedience to our Heavenly Father, which reason itself requires us do in favor of virtue.'"

* Archbishop of Cambray: Lettres sur la Religion, p. 258, a Paris.

Tindal was a solid, rather than a brilliant writer: but he perfectly knew what he was about; and the work from which we quote, was well conceived and carefully executed. His ground was skilfully chosen, his arguments were placed on an eminence where his friends could see them, and where his enemies could not a.s.sail them. Dr. Leland, in his view of Deistical writers, is quite in a rage with him, because he discredits Book Revelation, to set up Nature's Revelation. His real offence was, that he did prove that Nature was the only source of truth and reason--the criterion by which even Divine Revelation must be judged.

He carried men back to the gospel of nature, by the side of which the gospel of the Jewish fishermen did not show to advantage. Tindal did put something in the place of that which he was supposed desirous of removing. How unwilling Christians of that day were to admit of improvement in religion, is shown by the number of attacks Tindal's work sustained. The Bishop of London published a "Second Pastoral Letter"

against it; Dr. Thomas Burnet "confuted" it; Mr. Law "fully" answered it; Dr. Stebbing "obviated the princ.i.p.al objections" in it. "The same learned and judicious writer," observes Leland, a second time entered the lists, in "answer to the fourteenth chapter of a book, ent.i.tled 'Christianity as Old as the Creation.'" Mr. Balgny issued a "Second Letter to a Deist," occasioned by Tindal's work. Mr. Anthony O'Key gave a short view of the whole controversy. Dr. Foreter, Dr. John Conybeare, "particularly engaged public attention" as Dr. Tindal's antagonists.

Mr. Simon Brown produced a "solid and excellent" answer; and Dr. Leland, with many blushes, tells us that he himself issued in Dublin, in 1773, two volumes, taking a wider compa.s.s than the other answers.

"Christianity as Old as the Creation" is a work which Freethinkers may yet consult with advantage, as a repertory of authorities no longer accessible to the readers of this generation. What these authorities allege will be found to have intrinsic value, to be indeed lasting testimonies in favor of Rationalism. In pa.s.sing in review the n.o.ble truths, Tindal insists that it is impossible not to wonder at the policy, or rather want of policy displayed by Christians. Tindal is an author whom they might be proud of, if they were really in love with reason. Tindal's opponents have shown how instinctively the children of faith distrust the truths of Nature. After all the "refutations," and "confutations" and answers made to the great Deist, Tin-dal's work has maintained its ground, and the truths he so ably and spiritedly vindicated, have spread wider since and taken deeper root.

J. W.

DAVID HUME

Lord Brougham has rendered service not only to "Letters," but also to Freethought, by his admirable "Lives," incomparably the best we have, of Voltaire, Rousseau, Hume, Gibbon, etc. From Lord Brougham we learn (whose life in this sketch we follow) that David Hume, related to the Earl of Hume's family, was born in Edinburgh, in April, 1711. Refusing to be made a lawyer, he was sent, in 1734, to a mercantile house in Bristol. The "desk" not suiting the embryo historian's genius, we find him in 1737 at La Fleche, in Anjou, writing his still-born "Treatise on Human Nature;" which in 1742, in separate Essays, attracted some notice.

Keeper and companion to the Marquis of Annandale in 1745, private secretary to General St. Clair in 1747, he visited on emba.s.sy the courts of Vienna and Turin. While at Turin he completed his "Inquiry Concerning the Human Understanding," the "Treatise on Human Nature" in a new form.

Returned to Scotland, he published his "Political Discourses" in 1752, and the same year his "Inquiry Concerning the Principles of Morals."

The "Essays, Moral and Metaphysical," are the form in which we now read these speculations. In 1752, Hume became librarian to the Faculty of Advocates. In 1754 he published the first volume of his "History of England." In 1755, appeared his "Natural History of Religion." In 1763 he accompanied the British amba.s.sador to Paris. In 1765 he became _charge d'affaires_.

In 1766 he was appointed Under Secretary of State under Marshal Conway.

In 1775 he was seized with a mortal disease, which he bore without any abatement of his cheerfulness; and on the 25th of August, "_le bon_ David," as he was styled in Paris, died, to use his own words, having "no enemies--except all the Whigs, all the Tories, and all the Christians"--which was something to his honor, and a testimony of the usefulness of his life.

David Hume was the first writer who gave historical distinction to Great Britain. Lord John Russell remarked in a speech at Bristol, in October, 1854:--"We have no other 'History of England' than Hume's....

When a young man of eighteen asks for a 'History of England,' there is no resource but to give him Hume." Hume was the author of the modern doctrines of politics and political economy, which now rule the world of science. He was "the sagacious unfolder of truth, the accurate and bold discoverer of popular error." More than a sceptic, he was an Atheist.

Such is Lord Brougham's judgment of him.

Hume carried Freethought into high places. In originality of thought, grace of style, and logical ability, he distanced all rival writers on religion in his time, and what is of no small importance, his life was as blameless as his intellect was unapproachable.

Our first extract from his writings is a felicitous statement of the _pro_ and _con_., on the questions of polygamous and single, marriages:--

"A man, in conjoining himself to a woman, is bound to her according to the terms of his engagement. In begetting children, he is bound, by all the ties of nature and humanity, to provide for their subsistence and education. When he has performed these two parts of duty, no one can reproach him with injustice or injury. And as the terms of his engagement, as well as the methods of subsisting his offspring, may be various, it is mere superst.i.tion to imagine that marriage can be entirely uniform, and will admit only of one mode or form. Did not human laws restrain the natural liberty of men, every particular marriage would be as different as contracts or bargains of any other kind or species. As circ.u.mstances vary, and the laws propose different advantages, we find, that in different times and places, they impose different conditions on this important contract. In Tonquin, it is usual for the sailors, when the ship comes into the harbor, to marry for the season; and, notwithstanding this precarious engagement, they are a.s.sured, it is said, of the strictest fidelity to their bed, as well as in the whole management of their affairs, from those temporary spouses.

I cannot, at present, recollect my authorities; but I have somewhere read, that the Republic of Athens, having lost many of its citizens by war and pestilence, allowed every man to marry two wives, in order the sooner to repair the waste which had been made by these calamities.

The poet Euripides happened to be coupled to two noisy vixens, who so plagued him with their jealousies and quarrels, that he became ever after a professed _woman hater_; and is the only theatrical writer, perhaps the only poet, that ever entertained an aversion to the s.e.x....

The advocates for polygamy may recommend it as the only effectual remedy for the disorders of love, and the only expedient for freeing men from that slavery to the females which the natural violence of our pa.s.sions has imposed upon us. By this means alone can we regain our right of sovereignty and, sating our appet.i.te, re-establish the authority of reason in our minds, and, of consequence, our own authority in our families. Man, like a weak sovereign, being unable to support himself against the wiles and intrigues of his subjects, must play one faction against another, and become absolute by the mutual jealousy of the females. To divide and to govern is an universal maxim; and by neglecting it, the Europeans undergo a more grievous and a more ignominious slavery than the Turks or Persians, who are subjected indeed to a sovereign that lies at a distance from them, but in their domestic affairs rules with an uncontrollable sway. On the other hand, it may be urged with better reason, that this sovereignty of the male is a real usurpation, and destroys that nearness of rank, not to say equality, which nature has established between the s.e.xes. We are, by nature, their lovers, their friends, their patrons. Would we willingly exchange such endearing appellations for the barbarous t.i.tle of master and tyrant? In what capacity shall we gain by this inhuman proceeding? As lovers, or as husbands? The _lover_ is totally annihilated; and courtship, the most agreeable scene in life, can no longer have place where women have not the free disposal of themselves, but are bought and sold like the meanest animal. The _husband_ is as little a gainer, having found the admirable secret of extinguishing every part of love, except its jealousy. No rose without its thorn; but he must be a foolish wretch indeed, that throws away the rose and preserves only the thorn. But the Asiatic manners are as destructive to friendship as to love. Jealousy excludes men from all intimacies and familiarities with each other. No one dares bring his friend to his house or table, lest he bring a lover to his numerous wives. Hence, all over the East, each family is as much separate from another as if they were so many distinct kingdoms. No wonder then that Solomon, living like an Eastern prince, with his seven hundred wives, and three hundred concubines, without one friend, could write so pathetically concerning the vanity of the world. Had he tried the secret of one wife or mistress, a few friends, and a great many companions, he might have found lite somewhat more agreeable. Destroy love and friendship, what remains in the world worth accepting?"

Next we quote his famous statement of the principle of _utility_ in morals:--

"There has been a controversy started of late much better worth examination, concerning the general foundation of morals; whether they be derived from reason or from sentiment; whether we attain the knowledge of them by a chain of argument and induction, or by an immediate feeling and finer internal sense; whether, like all sound judgment of truth and falsehood, they should be the name to every rational intelligent being; or whether like the perception of beauty and deformity, they be founded entirely on the particular fabric and const.i.tution of the human species. The ancient philosophers, though they often affirm that virtue is nothing but conformity to reason, yet, in general, seem to consider morals as deriving their existence from taste and sentiment. On the other hand, our modern inquirers, though they also talk much of the beauty of virtue, and, deformity of vice, yet have commonly endeavored to account for these distinctions by metaphysical reasonings, and by deductions from the most abstract principles of the understanding. Such confusion reigned in these subjects, that an opposition of the greatest consequence could prevail between one system and another, and even in the parts of almost each individual system: and yet n.o.body, till very lately, was ever sensible of it. The elegant Lord Shaftesbury, who first gave occasion to remark this distinction, and who, in general, adhered to the principles of the ancients, is not, himself, entirely free from the same confusion.... In all determinations of morality, the circ.u.mstance of public utility, is ever princ.i.p.ally in view; and wherever disputes arise, either in philosophy or common life, concerning the bounds of duty, the question cannot, by any means, be decided with greater certainty, than by ascertaining, on any side, the true interests of mankind. If any false opinion, embraced from appearances, has been found to prevail; as soon as farther experience and sounder reasoning have given us juster notions of human affairs, we retract our first sentiment, and adjust anew the boundaries of moral good and evil. Giving alms to common beggars is naturally praised; because it seems to carry relief to the distressed and indigent; but when we observe the encouragement thence arising to idleness and debauchery, we regard that species of charity rather as a weakness than a virtue. Tyrannicide, or the a.s.sa.s.sination of usurpers and oppressive princes, was highly extolled in ancient times; because it both freed mankind from many of these monsters, and seemed to keep the others in awe whom the sword or poniard could not reach. But history and experience having since convinced us, that this practice increases the jealousy and cruelty of princes, a Timoleon and a Brutus, though treated with indulgence on account of the prejudices of their times, are now considered as very improper models for imitation. Liberality in princes is regarded as a mark of beneficence. But when it occurs, that the homely bread of the honest and industrious is often thereby converted into delicious cakes for the idle and the prodigal, we soon retract our heedless praises. The regrets of a prince, for having lost a day, were n.o.ble and generous; but had he intended to have spent it in acts of generosity to his greedy courtiers, it was better lost than misemployed after that manner.... That justice is useful to society, and consequently that _part_ of its merit, at least, must arise from that consideration, it would be a superfluous undertaking to prove. That public utility is the _sole_ origin of justice, that reflections on the beneficial consequences of this virtue are the _sole_ foundation of its merit; this proposition being more curious and important, will better deserve our examination and inquiry. Let us suppose that nature has bestowed on the human race such profuse abundance of all external conveniences, that, without any uncertainty in the event, without any care or industry on our part, every individual finds himself fully provided with whatever his most voracious appet.i.te can want, or luxurious imagination wish or desire. His natural beauty, we shall suppose, surpa.s.ses all acquired ornaments; the perpetual clemency of the seasons renders useless all clothes or covering: the raw herbage affords him the most delicious fare; the clear fountain, the richest beverage.

No laborious occupation required: no tillage: no navigation. Music, poetry, and contemplation, form his sole business: conversation, mirth, and friendship his sole amus.e.m.e.nt. It seems evident, that, in such a happy state, every other social virtue would flourish, and receive tenfold increase; but the cautious, jealous virtue of justice, would never once have been dreamed of. For what purpose make a part.i.tion of goods, where every one has already more than enough? Why give rise to property, where there cannot possibly be any injury? Why call this object _mine_, when, upon seizing of it by another, I need but stretch out my hand to possess myself of what is equally valuable? Justice, in that case, being totally useless, would be an idle ceremonial, and could never possibly have place in the catalogue of virtues. We see, even in the present necessitous condition of mankind, that, wherever any benefit is bestowed by nature in an unlimited abundance, we leave it always in common among the whole human race, and make no subdivisions of right and property. Water and air, though the most necessary of all objects, are not challenged as the property of individuals; nor can any man commit injustice by the most lavish use and enjoyment of these blessings. In fertile extensive countries, with few inhabitants, land is regarded on the same footing. And no topic is so much insisted on by those who defend the liberty of the seas, as the unexhausted use of them in navigation. Were the advantages procured by navigation as inexhaustible, these reasoners had never had any adversaries to refute; nor had any claims ever been advanced of a separate, exclusive dominion over the ocean.... Suppose a society to fall into such want of all common necessaries, that the utmost frugality and industry cannot preserve the greater number from perishing, and the whole from extreme misery. It will readily, I believe, be admitted that the strict laws of justice are suspended in such a pressing emergence, and give place to the stronger motives of necessity and self-preservation. Is it any crime, after a shipwreck, to seize whatever means or instrument of safety one can lay hold of, without regard to former limitations of properly? Or if a city besieged were perishing with hunger; can we imagine that men will see any means of preservation before them, and lose their lives from a scrupulous regard to what, in other situations, would be the rules of equity and justice? The use and tendency of that virtue is to procure happiness and security, by preserving order in society. But where the society is ready to perish from extreme necessity, no greater evil can be dreaded from violence and injustice; and every man may now provide for himself by all the means which prudence can dictate, or humanity permit. The public, even in less urgent necessities, opens granaries without the consent of proprietors; as justly supposing, that the authority of magistracy may, consistent with equity, extend so far. But were any number of men to a.s.semble, without the tie of laws or civil jurisdiction; would an equal part.i.tion of bread in a famine, though effected by power and even violence, be regarded as criminal or injurious? Suppose, likewise, that it should be a virtuous man's fate to fall into the society of ruffians, remote from the protection of laws and government; what conduct must he embrace in that melancholy situation? He sees such a desperate rapaciousness prevail; such a disregard to equity, such contempt of order, such stupid blindness to future consequences, as must immediately have the most tragical conclusion, and must terminate in destruction to the greater number, and in a total dissolution of society to the rest. He, meanwhile, can have no other expedient than to arm himself, to whomever the sword he seizes, or the buckler may belong: to make provision of all means of defence and security: and his particular regard to justice being no longer of use to his own safety or that of others, he must consult the dictates of self-preservation alone, without concern for those who no longer merit his care and attention.... But perhaps the difficulty of accounting for these effects of usefulness, or its contrary, has kept philosophers from admitting them into their systems of ethics, and has induced them to employ any other principle, in explaining the origin of moral good and evil. But it is no just reason for rejecting any principle, confirmed by experience, that we cannot give a satisfactory account of its origin, nor are able to resolve it into other more general principles. And if we would employ a little thought on the present subject, we need be at no loss to account for the influence of utility, and deduce it from principles the most known and avowed in human nature....

Usefulness is agreeable, and engages our approbation. This is a matter of fact, confirmed by daily observation. But useful! For what? For somebody's interest, surely! Whose interest then? Not our own only; for our approbation frequently extends farther. It must therefore be the interest of those who are served by the character or action approved of; and these, we may conclude, however remote, are not totally indifferent to us. By opening up this principle, we shall discover one great source of moral distinctions."

The origin and mischiefs of Theistic influences is the subject of the following pa.s.sage:--

"It must necessarily, indeed, be allowed, that in order to carry men's attention beyond the present course of things, or lead them into any inference concerning invisible intelligent power, they must be actuated by some pa.s.sion which prompts their thought and reflection, some motive which urges their first inquiry. But what pa.s.sion shall we here have recourse to, for explaining an effect of such mighty consequence? Not speculative curiosity, surely, or the pure love of truth. That motive is too refined for such gross apprehensions; and would lead men into inquiries concerning the frame of nature, a subject too large and comprehensive for their narrow capacities. No pa.s.sions, therefore, can be supposed to work upon such barbarians, but the ordinary affections of human life; the anxious concern for happiness, the dread of future misery, the terror of death, the thirst of revenge, the appet.i.te for food and other necessaries. Agitated by hopes and fears of this nature, especially the latter, men scrutinize, with a trembling curiosity, the course of future causes, and examine the various and contrary events of human life. And in this disordered scene, with eyes still more disordered and astonished, they see the first obscure traces of divinity.... We hang in perpetual suspense between life and death, health and sickness, plenty and want, which are distributed amongst the human species by secret and unknown causes, whose operation is oft unexpected, and always unaccountable. These _unknown causes_, then, become the constant object of hope and fear; and while the pa.s.sions are kept in perpetual alarm by an anxious expectation of the events, the imagination is equally employed in forming ideas of those powers on which we have so entire a dependence. Could men anatomize nature, according to the most probable, at least the most intelligible philosophy, they would find that these causes are nothing but the particular fabric and structure of the minute parts of their own bodies and of external objects; and that by a regular and constant machinery, all the events are produced, about which they are so much concerned....