An Enquiry into the Origin of Honour, and the Usefulness of Christianity in War | Page 3

_Moral Virtue_, or have a Tendency to bring it into Disrepute, I can not see. I have already own'd, that it ever was and ever will be preferable to Vice, in the Opinion of all wise Men. But to call Virtue it self Eternal, can not be done without a strangely Figurative Way of Speaking. There is no Doubt, but all Mathematical Truths are Eternal, yet they are taught; and some of them are very abstruse, and the Knowledge of them never was acquir'd without great Labour and Depth of Thought. Euclid had his Merit; and it does not appear that the Doctrine of the Fluxions was known before Sir Isaac Newton discover'd that concise Way of Computation; and it is not impossible that there should be another Method, as yet unknown, still more compendious, that may not be found out these Thousand Years.
All Propositions, not confin'd to Time or Place, that are once true, must be always so; even in the silliest and most abject Things in the World; as for Example, It is wrong to under-roast Mutton for People who love to have their Meat well done. The Truth of this, which is the most trifling Thing I can readily think on, is as much Eternal, as that of the Sublimest Virtue. If you ask me, where this Truth was, before there was Mutton, or People to dress or eat it, I answer, in the same Place where Chastity was, before there were any Creatures that had an Appetite to procreate their Species. This puts me in mind of the inconsiderate Zeal of some Men, who even in Metaphysicks, know not how to think abstractly, and cannot forebear mixing their own Meanness and Imbecillities, with the Idea's they form of the Supreme Being.
There is no Virtue that has a Name, but it curbs, regulates, or subdues some Passion that is peculiar to Humane Nature; and therefore to say, that God has all the Virtues in the highest Perfection, wants as much the Apology, that it is an Expression accommodated to vulgar Capacities, as that he has Hands and Feet, and is angry. For as God has not a Body, nor any Thing that is Corporeal belonging to his Essence, so he is entirely free from Passions and Fralities. With what Propriety then can we attribute any Thing to him that was invented, or at least signifies a Strength or Ability to conquer or govern Passions and Fralities? The Holiness of God, and all his Perfections, as well as the Beatitude he exists in, belong to his Nature; and there is no Virtue but what is acquired. It signifies Nothing to add, that God has those Virtues in the highest Perfection; let them be what they will, as to Perfection, they must still be Virtues; which, for the aforesaid Reasons, it is impertinent to ascribe to the Diety. Our Thoughts of God should be as worthy of him as we are able to frame them; and as they can not be adequate to his Greatness, so they oughts at least to be abstract from every Thing that does or can belong to silly, reptile Man: And it is sufficient, whenever we venture to speak of a Subject so immensly far beyond our Reach, to say, that there is a perfect and compleat Goodness in the Divine Nature, infinitely surpassing not only the highest Perfection, which the most virtuous Men can arrive at, but likewise every Thing that Mortals can conceive about it.
I recommend the fore-going Paragraph to the Consideration of the Advocates for the Eternity and Divine Original of Virtue; assuring them, that, if I am mistaken, it is not owing to any Perverseness of my Will, but Want of Understanding.
The Opinion, that there can be no Virtue without Self-denial, is more advantagious to Society than the contrary Doctrine, which is a vast Inlet to Hypocrisy, as I have shewn at large [1]: Yet I am willing to allow, that Men may contract a Habit of Virtue, so as to practise it, without being sensible of Self-denial, and even that they may take Pleasure in Actions that would be impracticable to the Vicious: But then it is manifest, that this Habit is the Work of Art, Education and Custom; and it never was acquired, where the Conquest over the Passions had not be already made. There is no Virtuous Man of Forty Years, but he may remember the Conflict he had with some Appetites before he was Twenty. How natural seem all Civilities to be a Gentleman! Yet Time was, that he would not have made his Bow, if he had not been bid.
[Footnote 1: Fable of the Bees. p. ii. P. 106.]
Whoever has read the Second Part of the Fable of the _Bees_, will see, that in these