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Were it proper in such a subject to bribe the reader's assent, or employ any thing but solid argument, we are here abundantly supplied with topics to engage the affections. All lovers of virtue (and such we all are in speculation, however we may degenerate in practice) must certainly be pleased to see moral distinctions derived from so noble a source, which gives us a just notion both of the generosity and capacity of human nature. It requires but very little knowledge of human affairs to perceive, that a sense of morals is a principle inherent in the soul, and one of the most powerful that enters into the composition. But this sense must certainly acquire new force, when reflecting on itself, it approves of those principles, from whence it is derived, and finds nothing but what is great and good in its rise and origin. Those who resolve the sense of morals into original instincts of the human mind, may defend the cause of virtue with sufficient authority; but want the advantage, which those possess, who account for that sense by an extensive sympathy with mankind. According to their system, not only virtue must be approved of, but also the sense of virtue: And not only that sense, but also the principles, from whence it is derived. So that nothing is presented on any side, but what is laudable and good.
This observation may be extended to justice, and the other virtues of that kind. Though justice be artificial, the sense of its morality is natural. It is the combination of men, in a system of conduct, which renders any act of justice beneficial to society. But when once it has that tendency, we naturally approve of it; and if we did not so, it is impossible any combination or convention coued ever produce that sentiment.
Most of the inventions of men are subject to change. They depend upon humour and caprice. They have a vogue for a time, and then sink into oblivion. It may, perhaps, be apprehended, that if justice were allowed to be a human invention, it must be placed on the same footing. But the cases are widely different. The interest, on which justice is founded, is the greatest imaginable, and extends to all times and places. It cannot possibly be served by any other invention. It is obvious, and discovers itself on the very first formation of society. All these causes render the rules of justice stedfast and immutable; at least, as immutable as human nature. And if they were founded on original instincts, coued they have any greater stability?
The same system may help us to form a just notion of the happiness, as well as of the dignity of virtue, and may interest every principle of our nature in the embracing and cherishing that noble quality. Who indeed does not feel an accession of alacrity in his pursuits of knowledge and ability of every kind, when he considers, that besides the advantage, which immediately result from these acquisitions, they also give him a new lustre in the eyes of mankind, and are universally attended with esteem and approbation? And who can think any advantages of fortune a sufficient compensation for the least breach of the social virtues, when he considers, that not only his character with regard to others, but also his peace and inward satisfaction entirely depend upon his strict observance of them; and that a mind will never be able to bear its own survey, that has been wanting in its part to mankind and society? But I forbear insisting on this subject. Such reflections require a work a-part, very different from the genius of the present. The anatomist ought never to emulate the painter; nor in his accurate dissections and portraitures of the smaller parts of the human body, pretend to give his figures any graceful and engaging attitude or expression. There is even something hideous, or at least minute in the views of things, which he presents; and it is necessary the objects should be set more at a distance, and be more covered up from sight, to make them engaging to the eye and imagination. An anatomist, however, is admirably fitted to give advice to a painter; and it is even impracticable to excel in the latter art, without the assistance of the former. We must have an exact knowledge of the parts, their situation and connexion, before we can design with any elegance or correctness. And thus the most abstract speculations concerning human nature, however cold and unentertaining, become subservient to practical morality; and may render this latter science more correct in its precepts, and more persuasive in its exhortations.
There is nothing I would more willingly lay hold of, than an opportunity of confessing my errors; and should esteem such a return to truth and reason to be more honourable than the most unerring judgment. A man, who is free from mistakes, can pretend to no praises, except from the justness of his understanding: But a man, who corrects his mistakes, shews at once the justness of his understanding, and the candour and ingenuity of his temper. I have not yet been so fortunate as to discover any very considerable mistakes in the reasonings delivered in the preceding volumes, except on one article: But I have found by experience, that some of my expressions have not been so well chosen, as to guard against all mistakes in the readers; and it is chiefly to remedy this defect, I have subjoined the following appendix.
We can never be induced to believe any matter of fact, except where its cause, or its effect, is present to us; but what the nature is of that belief, which arises from the relation of cause and effect, few have had the curiosity to ask themselves. In my opinion, this dilemma is inevitable. Either the belief is some new idea, such as that of reality or existence, which we join to the simple conception of an object, or it is merely a peculiar feeling or sentiment. That it is not a new idea, annexed to the simple conception, may be evinced from these two arguments. First, We have no abstract idea of existence, distinguishable and separable from the idea of particular objects. It is impossible, therefore, that this idea of existence can be annexed to the idea of any object, or form the difference betwixt a simple conception and belief. Secondly, The mind has the command over all its ideas, and can separate, unite, mix, and vary them, as it pleases; so that if belief consisted merely in a new idea, annexed to the conception, it would be in a man's power to believe what he pleased. We may, therefore, conclude, that belief consists merely in a certain feeling or sentiment; in something, that depends not on the will, but must arise from certain determinate causes and principles, of which we are not masters. When we are convinced of any matter of fact, we do nothing but conceive it, along with a certain feeling, different from what attends the mere reveries of the imagination. And when we express our incredulity concerning any fact, we mean, that the arguments for the fact produce not that feeling. Did not the belief consist in a sentiment different from our mere conception, whatever objects were presented by the wildest imagination, would be on an equal footing with the most established truths founded on history and experience. There is nothing but the feeling, or sentiment, to distinguish the one from the other.
