[First edition, 1728. Reprinted here from the fourth edition, included in 'A Collection of Tracts Moral and Theological,' 1734.] BALGUY The Foundation of Moral Goodness 526 527 THE ingenious Author of the Enquiry into the Original of our Ideas of Beauty and Virtue, has written both his Books with so good a Design, is every where so instructive or entertaining, and discovers upon all Occasions such a Fund of good Nature, as well as good Sense, that I find myself much more inclined to join with the Publick in his just Praise, than offer any Objections against his Performance. And indeed it is not without Pain, that I attempt to point out some Particulars, wherein I apprehend he has erred. I should scarce content myself with the old Excuse of magis amica Veritas, if the Mistakes which I think he has committed, did not appear to be of the utmost Consequence; if they did not lie at the Foundations of Morality, and, like Failures in Ground-work, affect the whole of the building. That the Author of Nature has planted in our Minds benevolent Affections towards others, cannot be denied without contradicting Experience, and falsifying our own Perceptions. Whoever carefully reflects on what passes within his own Breast, may soon be convinced of this Truth, and even feel the Evidences of it. Nor can it be doubted but these Affections were given us in order to engage, assist and quicken us in a Course of virtuous Actions. They may be looked upon as Auxiliaries, aiding us in our Duty, and supporting and seconding our Reason and Reflection.-But from the Passages I have produced, and others of the like Nature, it plainly appears that our Author does not consider this natural Affection or Instinct, merely as a Help or Incentive to Virtue, but as the true Ground and Foundation of it. He makes Virtue entirely to consist in it, or flow from it. I must confess myself prejudiced, in some measure, against this Notion, and cannot forbear expressing my Hopes that it will not prove to be just. If the two Instincts of Affection and moral Sense be the only Pillars on which moral Goodness rests, how secure it may stand I know not, but am afraid its Honour, its Dignity, its Beauty will suffer in the Eyes of a great Part of the rational World. I am as unwilling, as our Author can be, that Virtue should be looked upon as wholly artificial. Let it by all means be represented as Natural to us; let it take its Rise, and flow unalterably from the Nature of Men and Things, and then it will appear not only natural but necessary. I mean necessary in itself, tho' not in respect of its Votaries, as being the Object of their free Choice.-Let it be allowed that Virtue has a natural Right and Authority antecedently to every Instinct, and every Affection, to prescribe Laws to all moral Agents, and let no Bounds be set to its Dominions. More particularly let it reign without a Rival in every human Mind; but let its Throne be erected in the highest Part of our Nature; let Truth and right Reason be its immediate supporters; and let our several Senses, Instincts, Affections and Interests, attend as ministerial and subservient to its sacred Purposes.But instead of representing this Matter to my Readers' Imaginations, my Business is to appeal to their understandings. And in the 528 First Place, It seems an insuperable Difficulty in our Author's Scheme, that Virtue appears in it to be of an arbitrary and positive Nature, as entirely depending upon Instincts, that might originally have been otherwise, or even contrary to what they now are, and may at any time be altered or inverted, if the Creator pleases. If our Affections constitute the Honestum of a Morality, and do not presuppose it, it is natural to ask, What it was that determined the Deity to plant in us these Affections rather than any other? This our Author answers by supposing a certain Disposition essential to the Deity, corresponding to the Affections he has given us. As he also supposes something analogous in the Deity to our moral Sense. By such a Disposition he imagines the Deity would naturally be inclined to give us the kind Affections in Preference to any other. I ask then further, Is such a Disposition a Perfection in the Deity, or is it not? Is it better than a contrary, or than any other Disposition would have been; more worthy of his Nature, and more agreeable to his other Perfections? If it be not, let us not presume to ascribe it to Him. Whatever is in the Deity must be absolutely good, and sui generis the very best. On the other Hand, if this Disposition be absolutely good, and really better than any other, then the Question will be, why, and upon what Account it is so? Whatever shall be assigned as the Ground or Reason of that Goodness or Betterness, that we may securely pitch upon, as a proper Foundation for Virtue. If no Reason can be given why the Deity should be benevolently disposed, and yet we suppose him to be so; will it not follow, that he is influenced and acted by a blind unaccountable Impulse ?— In Matters perfectly indifferent, it is needless and absurd to have recourse to Mr. Leibnitz's Principle of a sufficient Reason; and where several Means equally conduce to a proposed End, it is certainly indifferent which of them are chosen. But it can never be thought an indifferent Matter |