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P R E F A C E.
E FORE the philosophical works of Lord BOLINGBROKE
had appeared, great things were expected from the leisure of a man, who from the splendid scene of action, in which his talents had enabled him to make so conspicuous a figure, had retired to employ those talents in the investigation of truth. Philosophy began to congratulate herself upon such a profelyte from the world of business, and hoped to have extended her power under the auspices of such a leader. In the midst of these pleasing expectations, the works themselves at last appeared in full body, and with great pomp. 'Those who searched in them for new discoveries in the mysteries of nature; those who expected something which might explain or direct the operations of the mind; those who hoped to see morality illustrated and enforced ; those who looked for new helps to society and government; those who desired to see the characters and passions of mankind delineated; in short, all who consider such things as philosophy, and require some of them at least, in every philosophical work, all these were certainly disappointed ; they found the land-marks of science precisely in their former places : and they thought they received but a poor recompence for this disappointment, in seeing every mode of religion attacked in a lively manner, and the foundation of every virtue, and of all government, sapped with great art and much ingenuity. What advantage do we derive
from such writings ? What delight can a man find in employing a capacity which might be usefully exerted for the noblest purposes, in a fort of sullen labour, in which, if the author could succeed, he is obliged to own, that nothing could be more fatal to mankind than his success ?
I cannot conceive how this sort of writers propose to compass the designs they pretend to have in view, by the instruments which they employ. Do they pretend to exalt the mind of man, by proving him no better than a beast? Do they think to enforce the practice of virtue, by denying that vice and virtue are distinguished by good or ill fortune here, or by happiness or misery hereafter? Do they imagine they shall increase our piety, and our reliance on God, by exploding his providence, and insisting that he is neither just nor good ? Such are the doctrines which, sometimes concealed, sometimes openly and fully avowed, are found to prevail throughout the writings of Lord BOLINGBROKE; and such are the reasonings which this noble writer and several others have been pleased to dignify with the name of philosophy. If these are delivered in a specious manner, and in a stile above the common, they cannot want a number of admirers of as much docility as can be wished for in disciples. To these the editor of the following little piece has addressed it: there is no reason to conceal the design of it any longer.
The design was, to thew that, without the exertion of any considerable forces, the same engines which were employed for the destruction of religion, might be employed with equal success for the fubversion of government; and that fpecious arguments might be used against those things which they, who doubt of every thing else, will never permit to be questioned. It is an observation which I think Isocrates makes in one of his orations against the sophists, that it is far
more easy to maintain a wrong cause, and to support paradoxical opinions to the satisfaction of a common auditory, than to establish a doubtful truth by folid and conclusive arguments. When men find that something can be said in favour of what, on the very propofil, they have thought itterly indefensible, they grow doubtful of their own reason; they are thrown into a sort of pleasing surprize; they run along with the speaker, charmed and captivated to find such a plentiful harvest of reasoning, where all seemed barren and unpromising. This is the fairy land of philosophy. And it vēry frequently happens, that those pleasing impressions on the imagination, subfist and produce their effect, cven after the understanding has been fatisfied of their unsubstantial nature. There is a sort of gloss upon ingenious falsehoods, that dazzles the imagination, but which neither belongs to, nor becomes the sober aspect of truth. I have met with a quotation in Lord Coke's reports that pleased me very much, though I do not know from whence he has taken it: “ In“ terdum fucata falsitas, (says he) in multis est probabilior, et “ sape rationibus vincit nudam veritatem.” In such cases, the writer has a certain fire and alacrity inspired into him by a consciousness, that let it fare how it will with the subject, his ingenuity will be sure of applause; and this alacrity becomes much greater if he acts upon the offensive, by the impetuosity that always accompanies an attack, and the unfortunate propensity which mankind have to the finding and exaggerating faults. The editor is satisfied that a mind which has no restraint from a sense of its own weakness, of its subordinate rank in the creation, and of the extreme danger of letting the imagination loose upon some subjects, may very plausibly attack every thing the most excellent and venerable ; that it would not be difficult to criticise the creation itself; and that if we were to examine the divine fabricks by
our ideas of reason and fitness, and to use the same method of attack by which fome men have assaulted revealed religion, we might with as good colour, and with the same fuccess, make the wisdom and power of God in his creation appear to many no better than foolishness. There is an air of plausibility which accompanies vulgar reasonings and notions taken from the beaten circle of ordinary experience, that is admirably suited to the narrow capacities of some, and to the laziness of others. But this advantage is in great measure lost, when a painful, comprehensive survey of a very complicated matter, and which requires a great variety of considerations, is to be made; when we must seek in a profound subject, not only for arguments, but for new materials of argument, their measures and their method of arrangement; when we muít go out of the sphere of our ordinary ideas, and when we can never walk sure, but by being fensible of our blindness. And this we must do, or we do nothing, whenever we examine the result of a reason which is not our own. Even in matters which are, as it were, just within our reach, what would become of the world if the practice of all moral duties, and the foundations of society, rested upon having their reasons made clear and demonftrative to every individual :
The editor knows that the subject of this letter is not so fully handled as obviously it might; it was not his design to say all that could possibly be said. It had been inexcusable to fill a large volume with the abuse of reason ; nor would such an abuse have been tolerable even for a few pages,
if fome under-plot of more consequence than the apparent defign, had not been carried on.
Some persons have thought that the advantages of the state of nature ought to have been more fully displayed. This had undoubtedly been a very ample subject for decla9