union, mutual dependencies, derived happiness by communication and participation; confederacy to promote virtue, and the true elegance, grandeur and happiness of society.
EVILS.
Disunion, tumult, disorder, tyrany, rebellion, barbarity, slavery, public lowness and misery.
7. To the law of religion.
GOODS.
True ideas of GOD and providence, true religion, its pleasures, resignation to the Deity, imitation of the Deity, consciousness of conformity to him, and of his favour and approbation.
EVILS.
False ideas of GOD and providence, superstition, idolatry, blind zeal, dread of the Deity, sense of disconformity to him, and fear of his displeasure.
All these phenomena are reducible to the excellent general laws already considered, which fit and qualify man for a noble end or happiness.
Therefore there are no evils absolutely considered arising from our frame.
If we judge in this case, as we do in other like ones, we must conclude that all our powers are given us for a very useful and noble end.
Our moral sense cannot possibly be given us for any other reason but to guide us to the right use of all our powers.
This is a short view of the principal appearances in the human system. Now all the appearances reducible to those laws must be good, the laws being good. And that they are such is evident; for if the preceeding account of our frame, and the laws relative to it be true, it plainly and necessarily follows, 1. “That, in consequence of them, we are made for a very considerable degree of happiness and perfection of the moral sort chiefly.” And, 2. “That there is no<218> affection, disposition, power or faculty in our nature which merely produces evil; or which, on the contrary, does not produce very many great goods and no evils, but what are the effects of such a general prevalence of these laws, as makes our constitution a good whole, or adapted to a noble end.” But if these conclusions be true, then are no effects in the human system evils absolutely considered; that is, with respect to the whole frame and constitution of human nature. In order to have a just notion of the government of the world, and of its Author, we need only ask ourselves, towards which kind of phenomena, the good or the opposite bad ones, the natural tendency of our powers and dispositions is; whether it is for the sake of the bad ones, which arises from their misuse or misguidance, that we are endowed with these powers and dispositions which constitute our frame; or for the sake of the good ones towards which these powers and dispositions naturally operate? Let us judge here as we do in analogous cases with regard to moral agents. Is one thought to have bestowed money, power, or any gift upon one which may be employed to good purposes, that they may be misapplied and abused to bad ones unless we are previously certain of the malignity and wicked disposition and intention of the giver: but ought we not to form like judgments in like cases? But which is more, if we reflect that together with all our powers and dispositions, the Author of nature hath given us a moral sense, to what other purpose can we suppose our powers to be given in this manner, or so conjoined, but for the best use or the best end; since our moral reason and sense cannot be implanted in us for any other purpose, but to point and prompt us to the best use of all our powers, appetites and affections? For this moral sense is as naturally fitted for directing us right, and for no other end, as a helm is to guide and steer a ship.<219>
Our whole frame is good. For all effects reducible to the law of knowledge,
and all effects reducible to the law of society; or to any other of the laws of our nature above mentioned,
must be sufficiently accounted for, if explication of phenomena hath any meaning at all.
How do we judge of any machine natural or artificial? Do we not say, it is fitted for that end to which it is properest to serve; or that to be applied to its most useful purpose, is its perfect and most natural state? Thus we judge of plants, trees, ships, watches, and all sorts of structures, animate or inanimate. Why then should we pronounce or judgea other-wise concerning man and the human system? or can we do so without departing from all the received rules of judging of any thing; all the rules of judging either used in philosophy or common life? Ought we not therefore to reason in this manner with regard to every law of our nature? as for instance, with regard to the law of knowledge; that must be owned to be a good law which is necessary to our being capable of science, prudence, philosophy, arts natural and moral, power, virtue and merit; tho’ in consequence of the same power we cannot but be capable of contracting prejudices, forming narrow views, and making false judgments; or tho’ in consequence of the very laws and establishments that render knowledge progressive and dependent on ourselves, and by which we have a certain sphere of activity, power and dominion, errors, prejudices, wrong associations, false judgments, and therefore bad choice, and unreasonable pursuits cannot be otherwise avoidable by us, than by the right exercise of our understanding and reason to which we are prompted and directed in the only way we can be so consistently with our own exercising and employing them; that is, by our delight in order, general laws, and the contemplation of public good. Or to give another instance, 2. With regard to the law of society. That must be a good law with regard to the human system, which binds and unites us together, by making our greatest happiness depend upon our uniting<220> together in a proper manner to promote that end; tho’ in consequence of that very law our greatest happiness cannot otherwise be acquired or attained than by right confederacy and union; and therefore many miseries must arise from disunion, and from uniting in an unfit or improper manner,—and so on.—For, in like manner, must we reason with respect to all the other laws of our nature that have been mentioned, and their phenomena or effects, which it is needless again to repeat. Now if this way of reasoning be good, then is nature sufficiently vindicated by the account that hath been given of the laws of our nature; for if it be good, then every effect concerning which we can reason in the manner as above, is sufficiently explained and accounted formorally as well as physically; since it is thus reduced to an establishment or general law and principle in nature, necessary to many excellent purposes, for which were not our nature fitted, it would not be so perfect as it is.
For all the preceeding reasonings about the fitness of laws go on in the same way that is admitted to be good in every other case.
But that the reasoning is good, is evident, 1. Since it is that very way of reasoning we admit in every other case to be good, and without admitting which natural philosophy cannot advance one step: for what does, or can natural philosophy do, but reduce natural appearances to general laws, and shew the goodness of these laws. 2. But which is more, it must be true, in general, that no whole can be a good whole in any other sense but this, that its parts, and all the references of its parts, with all the laws according to which these operate or are operated upon, are adjusted to a very good end: Such a whole is a good whole in any proper or conceiveable sense of a good whole. And therefore our structure is such.
In natural philosophy in particular.
The preceeding account of human nature is therefore strictly philosophical.
This account therefore of nature is strictly philosophical, or philosophy and the explication of nature hath no meaning. We must admit it, or by parity of reason be obliged to give up with natural philosophy, and say it does not sufficiently explain or<221> account for appearances by reducing them to good general laws; but that something else must be done. Now what that something more means no philosopher has yet declared.
A recapitulation of it to prove this.
The case with regard to our constitution is briefly this. ’Tis impossible to make beings capable of attaining to any qualifications or improvements, and of being happy by so doing, otherwise than by providing
