them from whom I have borrowed any thing are referred to in the notes. But the pleasure and advantage I have reaped from them, render it but justice in me to make more particular mention of them in this place.<viii>
Some few very good and useful remarks are taken from Dr. John Clark’s excellent Sermons at Boyle’s lecture.3
I have quoted some very beautiful passages relating to the necessity of general laws, and to the wise order of nature appearing in the established connexions between our sensible ideas of different senses, from the philosophical writings of Dr. Berkley (Bishop of Cloyd) a writer highly esteemed by all persons of good taste.4
I have used some of Dr. Butler’s (Bishop of Bristol) phrases in his discourse on the analogy,5 &c. because I thought them very proper, and well chosen for the purpose to which they are employed: and this I take to be a liberty that does not so much as border on plagiarism. Beside that, I am obliged to the same treatise for several very useful and truly philosophical observations on human nature. But every intelligent reader, who is acquainted with his excellent sermons, will quickly perceive, that throughout the whole I am yet more indebted to them. And, indeed, that true method of enquiring into human nature, which is delineated with such force and perspicuity of argument in the admirable preface to these divine discourses, being strictly kept to in them, they make a full vindication of human nature, and of the ways of God to man. There the natural dignity of human nature, the real excellence of virtue, the solid happiness it creates, and it alone can give, and the indefeasible, unalienable right of moral conscience to maintain the superiority, and govern in the human breast, are set forth in the most forcible convincive manner, with evidence truly irresistible.
I cannot express the vast satisfaction, and equal benefit, with which I have often read the Earl of Shaftsbury’s<ix> Characteristicks:6 a work that must live for ever in the esteem of all who delight in moral enquiries. There is in his Essay on virtue and merit, and his moral Rapsody, a complete system of Moral Philosophy demonstrated in the strictest manner, which fully secures that first step to revelation, the belief of a Deity and providence. And I cannot possibly account to myself, how it could come about, that a person of great candor and integrity, well acquainted with these writings, and who hath on other occasions shewn such a laudable readiness to do justice to mistaken or wilfully misrepresented authors, should say, This writer aimed at giving a scheme of virtue without religion,7 since he hath on purpose at great length demonstrated the relation which virtue has to piety; and hath there fully proved, the first not to be complete but in the later; because where the later is wanting, there can neither be the same benignity, firmness or constancy; the same good composure of the affections or uniformity of mind. And thus the perfection and height of virtue must be owing to the Belief of a GOD.8 These are that incomparable author’s own words. ’Tis true, indeed, he hath let fall some things concerning revelation, which have rendered his satisfaction with regard to the evidences of it very doubtful to many. But even with regard to such surmises in his writings, may I not refer it to any candid person, who acts the better part? He, who for the sake of them, thro’ the warmth of his zeal, (tho’ it be for the best causes) condemns the whole work in the lump; or he who hath been at pains to find out some alleviations and excuses for them? Such a person I know whose sincere belief of christianity would not be called into question, were I at liberty to name him: And sure if<x> there be any virtue peculiarly recommended by the christian religion, it is, The charity which is not easily provoked to think evil, but beareth all things, and hopeth all things, i.e. is disposed to put the most favourable construction upon every thing.
The writer from whom I have borrowed most, is Mr. Hutcheson, professor of Moral Philosophy in the University of Glasgow, a teacher and writer who hath done eminent service to virtue and religion in both ways, and still continues indefatigably so to do.9 But that none of my faults may be imputed to him, it is fit I should apprise my Readers, that in quoting from him I have sometimes taken the liberty, not only to change some of his phrases, but to join places together which lye at some distance in the original; and which is yet a greater freedom, to intermix some things of my own with his reasonings. This his native candor and ingenuity will not only very readily forgive, but immediately attribute to its true cause, which was not any affectation of amending or correcting one whom I think not inferior to any modern writer on morals in accuracy and perspicuity, but rather superior to almost all; but purely, because such changes and additions appeared to me not unnecessary to serve the purpose of my argument.
The only other author I have to name is Mr. Pope, in his Essay on Man, which hath been lately defended against the objections of Mr. Crousaz, with so much judgment, and such good taste of poetry as well as philosophy, by the very learned, ingenious and worthy author of the divine legation of Moses.10 Never did any poetical work afford me such delight, because none ever gave me such deep and useful instruction. As much as I have had occasion by a long course of study in that way to be<xi> acquainted with the subject, yet that truly philosophical poem is always new to me: the oftner I read it, the more I am charmed with it, and benefited by it.
This author hath shewn us, that the seemingly most abstruse matters in philosophy, may be rendered, instead of dry and tedious, exceeding pleasing and agreeable. He hath given to this very profound subject, all the charms of poetry, without sacrificing perspicuity to ornament, without wandering from the precision, or breaking the chain of reason. And tho’ I am far from thinking writing in prose upon such philosophical matters, not to be absolutely necessary on many accounts, (otherwise I had not attempted what I have now done) yet I could not chuse but conclude my abstract reasonings with a quotation from him, as far as he goes; which is indeed to the bottom of his subject: because I have often felt, that principles, precepts or maxims, written in such harmonious verse, both strike the reason more strongly at first, and are more easily retained by it afterwards. And it is impossible for any one to express such profound abstract truths in prose, so shortly as he has done in verse: Yet nothing is more certain, than that much of the force, as well as grace of arguments or instructions, depends on their conciseness. What a blessing to society is such a genius! who hath
— turn’d the tuneful art,
From sounds to things, from fancy to the heart;
For Wit’s false mirror, held up nature’s light;
Shew’d erring pride, whatever is, is right.
That reason, passion, answer one great aim;
That true self-love, and social are the same;
That virtue only makes our bliss below;
And all our knowledge is, ourselves to know.11<xii>
Such a poet, indeed, deserves the ancient venerable name so justly appropriated to poets who employed their muse to truly divine purposes, (divinus, sanctus)a and all the honours due to that sacred, highly beneficial character. But as is the heart, so will one’s works always be.
But now that I am speaking of poetry, and its genuine noble ends, I cannot forbear expressing my most ardent wishes, that some genius fit for the glorious task, would give us a Counter-lucretius;12 and sing those wonderful harmonies and beauties of nature which have been lately discovered by searching into her order and administration; and the praises of that Divine man to whom we are principally beholden for all these momentous discoveries;13 who may indeed be said, by unraveling the deepest mysteries of nature, and setting her excellent laws in their true light, to have effectually discomfited Atheism and Superstition, and all the gloomy horrors which naturally sprout from the frightful notion of a fatherless world and blind chance, or, which is yet more terrible, the opinion of a malignant
