The Principles of Moral and Christian Philosophy. George Turnbull

Characteristicks:⁶ a work that must live for ever in the esteem of all who delight in moral enquiries. There is in his Essay on virtue and merit, and his moral Rapsody, a complete system of Moral Philosophy demonstrated in the strictest manner, which fully secures that first step to revelation, the belief of a Deity and providence. And I cannot possibly account to myself, how it could come about, that a person of great candor and integrity, well acquainted with these writings, and who hath on other occasions shewn such a laudable readiness to do justice to mistaken or wilfully misrepresented authors, should say, This writer aimed at giving a scheme of virtue without religion,⁷ since he hath on purpose at great length demonstrated the relation which virtue has to piety; and hath there fully proved, the first not to be complete but in the later; because where the later is wanting, there can neither be the same benignity, firmness or constancy; the same good composure of the affections or uniformity of mind. And thus the perfection and height of virtue must be owing to the Belief of a GOD.⁸ These are that incomparable author’s own words. ’Tis true, indeed, he hath let fall some things concerning revelation, which have rendered his satisfaction with regard to the evidences of it very doubtful to many. But even with regard to such surmises in his writings, may I not refer it to any candid person, who acts the better part? He, who for the sake of them, thro’ the warmth of his zeal, (tho’ it be for the best causes) condemns the whole work in the lump; or he who hath been at pains to find out some alleviations and excuses for them? Such a person I know whose sincere belief of christianity would not be called into question, were I at liberty to name him: And sure if<x> there be any virtue peculiarly recommended by the christian religion, it is, The charity which is not easily provoked to think evil, but beareth all things, and hopeth all things, i.e. is disposed to put the most favourable construction upon every thing.

      The writer from whom I have borrowed most, is Mr. Hutcheson, professor of Moral Philosophy in the University of Glasgow, a teacher and writer who hath done eminent service to virtue and religion in both ways, and still continues indefatigably so to do.⁹ But that none of my faults may be imputed to him, it is fit I should apprise my Readers, that in quoting from him I have sometimes taken the liberty, not only to change some of his phrases, but to join places together which lye at some distance in the original; and which is yet a greater freedom, to intermix some things of my own with his reasonings. This his native candor and ingenuity will not only very readily forgive, but immediately attribute to its true cause, which was not any affectation of amending or correcting one whom I think not inferior to any modern writer on morals in accuracy and perspicuity, but rather superior to almost all; but purely, because such changes and additions appeared to me not unnecessary to serve the purpose of my argument.

      The only other author I have to name is Mr. Pope, in his Essay on Man, which hath been lately defended against the objections of Mr. Crousaz, with so much judgment, and such good taste of poetry as well as philosophy, by the very learned, ingenious and worthy author of the divine legation of Moses.¹⁰ Never did any poetical work afford me such delight, because none ever gave me such deep and useful instruction. As much as I have had occasion by a long course of study in that way to be<xi> acquainted with the subject, yet that truly philosophical poem is always new to me: the oftner I read it, the more I am charmed with it, and benefited by it.

      This author hath shewn us, that the seemingly most abstruse matters in philosophy, may be rendered, instead of dry and tedious, exceeding pleasing and agreeable. He hath given to this very profound subject, all the charms of poetry, without sacrificing perspicuity to ornament, without wandering from the precision, or breaking the chain of reason. And tho’ I am far from thinking writing in prose upon such philosophical matters, not to be absolutely necessary on many accounts, (otherwise I had not attempted what I have now done) yet I could not chuse but conclude my abstract reasonings with a quotation from him, as far as he goes; which is indeed to the bottom of his subject: because I have often felt, that principles, precepts or maxims, written in such harmonious verse, both strike the reason more strongly at first, and are more easily retained by it afterwards. And it is impossible for any one to express such profound abstract truths in prose, so shortly as he has done in verse: Yet nothing is more certain, than that much of the force, as well as grace of arguments or instructions, depends on their conciseness. What a blessing to society is such a genius! who hath

      — turn’d the tuneful art,

      From sounds to things, from fancy to the heart;

      For Wit’s false mirror, held up nature’s light;

      Shew’d erring pride, whatever is, is right.

      That reason, passion, answer one great aim;

      That true self-love, and social are the same;

      That virtue only makes our bliss below;

      And all our knowledge is, ourselves to know.¹¹<xii>

      Such a poet, indeed, deserves the ancient venerable name so justly appropriated to poets who employed their muse to truly divine purposes, (divinus, sanctus)^a and all the honours due to that sacred, highly beneficial character. But as is the heart, so will one’s works always be.

      But now that I am speaking of poetry, and its genuine noble ends, I cannot forbear expressing my most ardent wishes, that some genius fit for the glorious task, would give us a Counter-lucretius;¹² and sing those wonderful harmonies and beauties of nature which have been lately discovered by searching into her order and administration; and the praises of that Divine man to whom we are principally beholden for all these momentous discoveries;¹³ who may indeed be said, by unraveling the deepest mysteries of nature, and setting her excellent laws in their true light, to have effectually discomfited Atheism and Superstition, and all the gloomy horrors which naturally sprout from the frightful notion of a fatherless world and blind chance, or, which is yet more terrible, the opinion of a malignant administration.

      A certain poet,¹⁴ who is universally confessed to have shewn a most extraordinary genius for descriptive poetry in some of his works, and in all of them a heart deeply impregnated with the warmest love of virtue and mankind, if he chances to cast his eye on this Preface, as his friendship to me will naturally induce him to do upon<xiii> whatever bears my name, I desire he would consider this, as a call upon him from one who highly esteems and sincerely loves him, to set about a work so greatly wanting, and which must gain him immortal honour, by doing vast service to the cause he has most sincerely at heart.

      And what is susceptible of poetical charms, if the beautiful order, and the immense magnificence of nature in all her works be not? There is a person of very uncommon abilities, and equal virtue, from whom, in frequent conversations upon this subject, I have had many very useful hints, but I am not at liberty to name him:¹⁵ Let me, however, assure him of my warm sense and high value of a friendship so useful to me on many occasions. Let me just add, that tho’ this enquiry hath not been very long by me in the shape it now appears, yet it is (a few things taken from late writers excepted) the substance of several pneumatological discourses, (as they are called in the school language) read above a dozen years ago to students of Moral Philosophy,¹⁶ by way of preparative to a course of lectures, on the rights and duties of mankind; at which time were published two Theses, in the University way, indicating the importance of this philosophy; one upon the connexion between natural and moral philosophy; and the other, upon the manifest evidences and signs of wisdom and good order appearing in the moral as well as the natural world.¹⁷

      The Corolaries subjoined to the last part (in which I hope the Reader will excuse some repetitions hardly avoidable, since it will appear, that upon the whole I have taken no small pains to diversify things I was often of necessity obliged to repeat) well deserve the attention of all who are seriously concerned about the improvement of true<xiv> philosophy, and right education. To some part of the work carved out in them, shall my studies ever be devoted, in proportion as providence gives me health, leisure and opportunity for carrying them on to advantage. Many who have great

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