One material circumstance is here to be remarked, which widens the difference still more betwixt the primary and secondary virtues. As justice, and the other primary virtues, are more essential to society, than generosity, benevolence, or any other secondary virtue, they are more indispensable. Friendship, generosity, softness of manners, form peculiar characters, and serve to distinguish one person from another. But the sense of justice and of the other primary virtues, belongs to man as such. Though it exists in very different degrees of strength, there perhaps never was a human creature altogether void of it. And it makes a delightful appearance in the human constitution, that even where this sense is weak, as it is in some individuals, it notwithstanding retains its authority as the director of their conduct. If there be a sense of justice, it must distinguish right from wrong, what we ought to do from what we ought not to do; and, by that very distinguishing faculty, justly claims to be our guide and governor. This consideration may serve to justify human laws, which make no distinction among men, as endued with a stronger or weaker sense of justice.
And here we must pause a moment, to indulge some degree of admiration upon this part of the human system. Man is evidently intended to live in society; and because there can be no society among creatures who prey upon one another, it was necessary, in the first place, to provide against mutual injuries. Further, man is the weakest of all creatures separately, and the very strongest in society; therefore mutual assistance is the chief end of society; and to this end it was necessary, that there should be mutual trust and reliance upon engagements, and that favours received should be thankfully repaid. Now, nothing can be more finely adjusted than the human heart, to answer these purposes. It is not sufficient that we approve every action that is essential to the preservation of society: it is not sufficient, that we disapprove every action that tends to its dissolution. Approbation or disapprobation merely, is not sufficient to subject our conduct to the authority of a law. These sentiment shave in this case the peculiar modification of duty, that such actions are what we ought to perform, and what we are indispensably bound to perform. This circumstance converts into a law, what without it can only be considered as a rational measure, and a prudential rule of conduct. Nor is any thing omitted to give it the most complete character of a law. The transgression is attended with apprehension of punishment, nay with actual punishment; as every misfortune which befals the transgressor is considered by him as a punishment. Nor is this the whole of the matter. Sympathy is a principle implanted in the breast of every man; we cannot hurt another without suffering for it, which is an additional punishment. And we are still further punished for our injustice or ingratitude, by incurring the aversion and hatred of all men.
Different Ranks of Moral Virtues
It is a truth universally admitted, that no man thinks so highly of himself or of another, for having done a just, as for having done a generous action: yet every one must be sensible, that justice is to society more essential than generosity; and why we should place the greater merit upon the less essential action, may appear unaccountable. This matter deserves to be examined, because it discloses more and more the science of morals; and to this examination we shall proceed, after making some further observations upon the subject of the preceding chapter.iv
The primary virtues, as observed in that chapter, being duties essential to the subsistance of society, are entirely withdrawn from our election and choice. They are perceived as indispensably obligatory upon us; and the transgression of them as laws of our nature, is attended with severe and never-failing punishment. In a word, there is not a characteristic of positive law which is not applicable, in the strictest sense, to the selaws of our nature; with this material difference, that the sanctions of these laws are greatly more efficacious than any that have been invented to enforce municipal laws. The secondary virtues, which contribute to the improvement of society, but are not strictly necessary to its subsistence, are left to our own choice. They have not the character of necessity impressed upon them, nor is the forbearance of them attended with a sense of guilt. On the other hand, the actions which belong to this class, are objects of the strongest perceptions of moral beauty; of the highest degree of approbation, both from ourselves and others. Offices of undeserved kindness, requital of good for evil, generous toils and sufferings for the good of our country, come under this class. These are not made our duty. There is no motive to the performance, which in any proper sense can be called a law. But there are the strongest motives that can consist with perfect freedom. The performance is rewarded with a consciousness of self-merit, and with the praise and admiration of all the world, which are the highest and most desirable rewards human nature is susceptible of.
There is so much of enthusiasm in this branch of moral beauty, that it is not wonderful to find persons of a free and generous turn of mind captivated with it, who are less attentive to the primary virtues. The magnanimous, who cannot bear restraint, are guided more by generosity than by justice. The sense however of strict duty is, with the bulk of mankind, a more powerful incitement to honesty, than praise and self-approbation are to generosity. And there cannot be a more pregnant instance of wisdom than in this part of the human constitution; it being far more essential to society, that all men be just and honest, than that they be patriots and heroes.
From what is above laid down, the following observation naturally arises, that with respect to the primary virtues, the pain of transgressing our duty is much greater than the pleasure which results from obeying it. The contrary holds in the secondary virtues. The pleasure which arises from performing a generous action is much greater than the pain of neglect. Among the vices opposite to the primary virtues, the most striking appearances of moral deformity are found; among the secondary virtues, the most striking appearances of moral beauty.
We are now prepared to carry on the speculation suggested in the beginning of this chapter. In ranking the moral virtues according to their dignity and merit, one would readily imagine, that the primary virtues should be intitled to the highest class, as being more essential to society than the secondary. But, upon examination, we find that this is not the order of nature. The first rank in point of dignity is assigned to the secondary virtues, which are not the first in point of utility. Generosity, in the sense of mankind, hath more merit than justice; and other secondary virtues, undaunted courage, magnanimity, heroism, rise still higher in our esteem. Is not nature whimsical and irregular, in ranking after this manner the moral virtues? One at first view would think so. But, like other difficulties that meet us in contemplating the works of nature, this arises from partial and obscure views. When the whole is surveyed as well as its several parts, we discover, that nature has here taken her measures with peculiar foresight and wisdom. Let us only recollect what is inculcated in the foregoing part of this essay, that justice is enforced by natural sanctions of the most effectual kind, by which it becomes a law in the strictest sense, a law that never can be transgressed with impunity. To extend this law to generosity and the other secondary virtues, and to make these our duty, would produce an in consistency in human nature. It would make universal benevolence a strict duty, to which the limited capacity and more limited abilities of man, bear no proportion. Generosity, therefore, heroism, and all the extraordinary exertions of virtue, must be left to our own choice, without annexing any punishment to the forbearance. Day-light now begins to break in upon us. If the secondary virtues must not be enforced by punishment, it becomes necessary that they be encouraged by reward; for without such encouragement, examples would be rare of sacrificing one’s own interest to that of others. And after considering the matter with the utmost attention, I cannot imagine any reward more proper than that actually bestowed, which is to place these virtues in the highest rank, to give them a superior dignity, and to make them productive of grand and lofty emotions. To place the primary virtues in the highest rank, would no doubt be a strong support to them. But as this could not be done without displacing the secondary virtues, detruding them into a lower rank, and consequently depriving them of their reward, the alteration would be ruinous to society. It would indeed more effectually prevent injustice and wrong; but would it not as effectually prevent the exercise of benevolence, and of numberless reciprocal benefits in a social state? If it would put an end to our fears, so it would to our hopes. And, to say all in one word, we would,