The Principles of Moral and Christian Philosophy: In Two Volumes

Section III

684 u s e c t i o n i i i u The scripture doctrine concerning virtue and vice, and its agreeableness to reason and experience. Introduction A preliminary observation upon the essential difference between virtue and vice. Having thus got clear of the more thorny part of our subject, it being that which is most perplexed with abstruse, subtle, knotty questions, commonly called metaphysical ones; the remaining part will be found more easy and plain. It was indeed impossible to treat of the divine moral perfection, or answer the objections made against providence, the ways of God to man in particular, without entering a good deal into the explication of virtue and vice; or of the perfection and imperfection belonging to all moral beings: but it is highly proper to take this important subject a little deeper, or at least to consider of it more fully. And here it will of course fall in our way to vindicate more at large than hath been yet done, the frame, constitution and situation of mankind. All the parts of this subject we proposed to handle are so intimately related and connected together , that wherever we set out, in order to explain that particular part as it ought, we are of necessity led to treat of all the rest. We shall, however , endeavour to avoid repetitions as much as ispossible,withoutbeing delicate to a point of nicety and affectation, unbecomingthegravityand importance of the question under consideration, and of philosophy in general; because it ever indicates a mind more taken up about the form section iii 685 and dress, than the substance; or more desirous to flatter the ear by smooth periods, than to enforce truth on the mind by strong close argument . I shall only, before I go further, premise one observation,which amounts to a demonstration of the essential difference between virtue and vice, and a full refutation of those who make the morality and immorality of actions dependent on the arbitrary will, whether of God or of society: for some, on the one hand, have asserted that it is the will of God which constitutes right and wrong; and some others have taught, that it is human laws which make all the difference between just and unjust, or moral good and evil. Now independently of all consideration of the will or nature of God, or of human society and its civil laws;from the mere consideration of the nature or constitution of any thing that exists, whether natural or artificial, it is necessarily and evidently true, “That there is a perfect and imperfect state belonging to every thing, to a ship, a watch, or any other machine of human invention; to a plant, a tree, or any other inanimate thing; to a lion, an elephant, a horse, or any other brute animal.” This cannot be denied, without saying every ship is as well contrived and built for the end of a ship as any other;every watch is as well formed for its end as any other; every plant or tree is in as natural and perfect a state as any other; every horse is as sound and good as any other, &c. which is absurd. Now if that be really absurd, it must be equally so to assert, “that there is no such thing as perfection or imperfection, a better or a worse state with respect to moral beings; that is, beings endued with the faculty of reason and reflexion, and invested with a certain sphere of activity and power; but that it is all one whether such a being exercises its moral powers, or not exercises them; exercises them right or wrong; employs them well, or abuses them; is fit to pursue no end at all by them; or fit to pursue this or any other end, all ends being alike, and all means alike.” But if that be absurd, “Then while by virtue is meant, operation with choice and self-approbation, by the best, that is, the properest means, toward the soundest and most perfect state of moral powers, and by vice the contrary, there must be as natural, essential, and immutable a difference between those two, as between being distorted or maimed, and entire or sound; between sickness and 686 christian philosophy health, pleasure and pain; a fresh, vigorous, beautiful tree, and a decayed withered one; a vitious and deformed, or an...