Euph. — Should it not feem then, that language is na- tural?
Alc. — It mould.
Euph* — And yet there is a great variety of languages.
Alc. — I acknowledge there is.
Euph. — From all this, will it not follow, a thing may be natural, and yet admit of variety?
Alc. — I grant it will.
Euph. — Should it not feem, therefore, to follow, that a thing may be natural to mankind, though it have not thofe marks, or conditions, affigned 5 though it be not ori- ginal, univerfal, and invariable?
Alc — It mould.
Euph. — And that confequently religious worfhip, and civil government, may be natural to man, notwithftand- ing they admit of fundry forms, anda different degrees of perfection?
Alc — It feems fo.
Euph. — You have granted already, that reafon is na- tural to"mankind.
Alc — I have.
Euph. — Whatever, therefore, is agreeable to reafon, is agreeable to the nature of man.
Alc — It is.
Euph. — Will it not follow, from hence, that truth and virtue arc natural to man?
Alc — Whatever is reasonable, I admit to be natural.
Euph. — And as thofe fruits, which grow from the moft generous and mature flock, in the choiceft foil, and with the bed culture, are moft efteemed; even fo ought we not to think, thofe fublime truths which are the fruits of mature thought, and have been rationally deduced by men 43 MINUTE PHILOSOPHER. [Dial. I/J of the beft and mod improved understandings, to be the choiceft productions of the rational nature of man? And if fo, being in fa£t reafonable, natural, and true, they ought not to be efteemed unnatural whims, errors of edu- cation, and groundlefs prejudices, becaufe they are raifed and forwarded, by manuring and cultivating our tender minds; becaufe they take early root, and fprout forth betimes, by the care and diligence of our inftru£tors.
Alc — Agreed, provided ftiil they may be rationally deduced. But to take this for granted, of what men vul- garly call the truths of morality and religion, would be begging the queftion.
Euph. — You are in the right; I do not, therefore, take for granted, that they are rationally deduced: I only fup- pofe that, if they are, they muft be allowed natural to man, or in other words, agreeable to, and growing from, the mod excellent and peculiar part of human nature.
Alc. — I have nothing to object to this.
Euph. — What (hall we think then of your former affer- tions? That nothing is natural to man, but what may be found in all men, in all nations and ages of the world: That to obtain a genuine view of human nature, we muft extirpate all the effects of education and inftruction, and regard only the fenfes, appetites, and paffions, which are to be found originally in all mankind: that, therefore, the notion of a God can have no foundation in nature, as not being originally in the mind, nor the fame in all men. Be pleafed to reconcile thefe things with your late conceffions, which the force of truth feems to have extorted from you.
XV. Alc. — Tell me, Euphranor9 whether truth be not one and the fame uniform invariable thing: And, if fo, whether the many different and inconfiftent notions, which men entertain of God and duty, be not a plain proof, there is no truth in them.
Euph That truth is conftant and uniform I freely [Dial. I.] MINUTE PHILOSOPHER. 49 own, and that confequently opinions repugnant to each other cannot be true: But I think it will not hence fol- low, they are all alike falfe. If among various opinions about the fame thing, one be grounded on clear and evi- dent reafons; that is to be thought true, and others only fo far as they confift with it. Reafon is the fame, and, rightly applied, will lead to the fame conclusions, in all times and places. Socrates, two thoufand years ago, feems to have reafoned himfelf into the fame notion of a God, which is entertained by the Philofophers of our days, if you will allow that name to any, who are not of your feci:. And the remark of Confucius, that a man mould guard in his youth againft luft, in manhood againft faction, and in old age againft covetoufnefs, is as current morality in Eu- rope as in China, Alc. — But Hill it would be a fatisfa&ion, if all men thought the fame way, difference of opinions implying un- certainty.
Euph. — Tell me, Alciphron, what you take to be the caufe of a lunar eclipfe.
Alc. — The fhadow of the earth interpofing between the fun and moon.
Euph. — Are you allured of this?
Alc — Undoubtedly.
Euph.— Are all mankind agreed in this truth?
Alc. — By no means. Ignorant and barbarous people aflign different ridiculous caufes of this appearance.
Euph. — It feems then, there are different opinions about the nature of an eclipfe.
Alc— There are.
Euph. — And neverthelefs one of thefe opinions is true.
Alc — It is.
Euph. — Diverfity, therefore, of opinions about a thing, doth not hinder, but that thing may be, and one of the opinions concerning it may be true.
5o MINUTE PHILOSOPHER. [Dial. I.]
Euph. — It fhould feem, therefore, that your argument againft the belief of a God, from the variety of opinions about his nature, is not conclufive. Nor do I fee, how you can conclude againft the truth of any moral or religious tenet, from the various opinions of men upon the fame fubject. Might not a man as well argue, that no hiftori- cal account of a matter of fa£t, can be true, when different relations are given of it? or may we not as well infer, thatbecaufe the feveral fe£ts of Philofophy maintain differ- ent opinions, none of them can be in the right, not even the Minute Philofophers themfelves?
During this converfation Lyficles feemed uneafy, like one, that wifhed in his heart there was no God. Alciphron^ faid he, methinks you fit by very tamely, while Euphranor faps the foundation of our tenets. Be of good courage, replied A/ciphron, a fkilful gamefler has been known to ruin his adverfary, by yielding him fome advantage at firft. I am glad, faid he, turning to Euphranor ■, that you are drawn in to argue and make your appeals to reafon. For my part, wherever reafon leads, I fhall not be afraid to follow. Know then, Euphranor^ that I freely give up what you now contend for. I do not value the fuccefs of a few crude notions, thrown out in a loofe difcourfe, any more than the Turks do the lofs of that vile infantry, which they place in the front of their aranes, for no other end but to wafte the powder, and blunt the fwords of their enemies. Be allured, I have in referve a body of other- guefs arguments, which I am ready to produce. I will undertake to prove.
Euph. — O Alciphron! I do not doubt your faculty of proving. But before I put you to the trouble of any far- ther proofs, I fliould be glad to know, whether the notions of your Minute Philofophy are worth proving. I mean, whether they are of ufe and fervice to mankind?
XVI. Alc. — As to that, give me leave to tell you> a [Dial. IJ MINUTE PHILOSOPHER. 5i thing may be ufeful to one man's views, and not to anoth- er's: But truth is truth, whether ufeful or not, and mult not be meafured by the convenience of this or that man, or party of men.
Euph. — But is not the general good of mankind to be regarded as a rule or meafure of moral truths, of all fuch truths as direct or influence the moral actions of men?
Alc. — That point is not clear to me. I know, indeed, that legillators, and divines, and politicians, have always alledged, that it is neceflary, to the well-being of mankind, that they mould be kept in awe by the flavifh notions of religion and morality.* But granting all this, how will it prove thefe notions to be true? convenience is one thing, and truth is' another. A genuine Philofopher, therefore, will overlook all advantages, and confider only truth itfelf, as fuch.
Euph. — Tell me, Alciphron> is your genuine Philofopher a wife man, or a fool?
Alc. — Without queftion, the wifeft of men.
Euph. — Which is to be thought the wife man, he who a&s with defign, or he who a£ts at random?
Alc— He who a£ts with defign.
Euph. — Whoever ads with defign, acts for fome end. Doth he not?
Alc. — He doth.
Euph. — And a wife man for a good end?
Alc. — True.
Euph. — And he fheweth his wifdom, in making choice of fit means to obtain his end.
Alc. — I acknowledge it.
Euph. — By how much, therefore, the end propofed is more excellent, and by how much fitter the means em- ployed are to obtain it, fo much the wifer is the agent to be efteemed.
Alc — This feems to be true.
* The moral virtues are the political offspring, which flattery begot up- on pride. Fable of the Bees, part the firft p. 37.
52 MINUTE PHILOSOPHER. [Dial. I.]
Euph. — -Can a rational agent propofe a more excellent end than happinefs?
Alc. — He cannot.
Euph. — Of good things, the greater good is moil ex- cellent* Alc. — Doubtlefs.
Euph. — Is not the general happinefs of mankind a greater good, than the private happinefs of one man, or of fome certain men?
Alc — It is.
Euph. — Is it not, therefore, the moil excellent end?
Alc-— It feems fo.
Euph. — Are not then thofe who purfue this end, by the properefl methods, to be thought the wifeft men?
Alc. — I grant they are.
Euph. — Which is a wife man governed by, wife or foolifh notions.
Alc. — -By wife, doubtlefs.
Euph. — It feems then to follow, that he, who promotes the general well-being of mankind, by the proper neceffa- ry means, is truly wife, and acts upon wife grounds.
Alc. — It mould feem fo.
Euph. — And is not folly of an oppofite nature to wif- dom?
Alc. — It is.
Euph.— —Might it not, therefore, be inferred, that thofe men are foolifh, who go about to unhinge fuch principles, as have a neceflary connexion with the geheral good of mankind?
Alc — Perhaps this might be granted: but, at the fame time, I muft obferve, that it is in my power to de- ny it.
Euph.— How! you will not furely deny the conclu- fidri, when you admit the premifes.
Alc — I would fain know upon what terms we ar- gue i whether, in this progrefs of queftion and anfwer, [Dial. I.] MINUTE PHILOSOPHER. 53 if a man makes a flip, it be utterly irretrievable? For, if you are on the catch, to lay hold of every advantage, without allowing for furprife or inattention, I mud tell you, this is not the way to convince my judgment.
Euph. O Alciphron! I aim not at triumph, but at truth. You are therefore at full liberty to unravel all, that hath been faid, and to recover, or correct, any flip, you have made. But then, you muft diftin&ly point it out, otherwife it will be impoflible ever to arrive at any conclufion.
Alc. — I agree with you, upon thefe terms, jointly to proceed in fearch of truth, for to that I am (incerely de- voted. In the progrefs of our prefent inquiry, I was, it feems, guilty of an oversight, in acknowledging the gene- ral happinefs of mankind to be a greater good than the particular happinefs of one man. For in fact, the indi- vidual happinefs of every man alone conftitutes his own entire good. The happinefs of other men making no part of mine, is not, with refpecl: to me, a good; I mean a true natural good. It cannot therefore be a reafonable end, to be propofed by me, in truth and nature (for I do not fpeak of political pretences) fmce no wife man will purfue an end which doth not concern him. This is the voice of nature. Oh nature! thou art the fountain, ori- ginal, and pattern of all that is good and wife.
Euph. — You would like then to follow nature, and propofe her as a guide and pattern for your imitation.
Alc- — Of all things.
Euph. — Whence do you gather this refpect for na- ture?
Alc. — From the excellency of her productions.
Euph. — In a vegetable, for inftance, you fay there is ufe and excellency, becaufe the feveral parts of it are fo connected, and fitted to each other, as to protect and nourifli the whole, make the individual grow, and propa- gate the kind; and becaufe, in its fruits, or qualities, it is 54 MINUTE PHILOSOPHER. [Dial. I.]
adapted to pleafe the fenfe, or contribute to the benefit of man.
Alc- — Even fo.
Euph. — In like manner, do you not infer the excel- lency of animal bodies, from obferving the frame and fitnefs of their feveral parts, by which they mutually confpire to the well-being of each other, as well as of the whole? Do you not alfo obferve a natural union, and confent, between animals of the fame kind, and that even different kinds of animals have certain qualities, and in- itin&s, whereby they contribute to the exercife, nourifh- ment, and delight of each other? Even the inanimate, unorganized elements, feem to have an excellence rela- tive to each other. Where was the excellency of water, if it did not caufe herbs and vegetables to fpring from the earth, and put forth flowers and fruits? And what would become of the beauty of the earth, if it was not warmed by the fun, moiftened by water, and fanned by air? Throughout the whole fyftem of the vifible and na- tural world, do you not perceive a mutual connexion and correfpondence of parts? And is it not from hence, that you frame an idea of the perfection and order, and beau- ty of nature?
Alc. — All this I grant.
Euph. — And have not the floics heretofore faid (who were no more bigots than you are) and did you not your- felf fay, this pattern of order was worthy the imitation of rational agents?
Alc. — I do not deny this to be true.
Euph. — Ought we not therefore to infer the fame union, order, and regularity, in the moral world, that we perceive to be in the natural?
Alc — We ought.
Euph. — Should it not therefore feem to follow, that reafonable creatures were, as the philosophical emperor * [Dial. L] MINUTE PHILOSOPHER. 55 obferves, made one for another; and confequently, that man ought not to confider himfelf as an independent in- dividual, whofe happinefs is not connected with that of other men; but rather as the part of a whole, to the common good of which he ought to confpire, and order his ways and actions fuitably, if he would live according to nature?
Alc.« — Suppofing this to be true, what then?
Euph. — Will it not follow, that a wife man mould confider, and purfue his private good, with regard to, and in conjunction with, that of other men? in granting of which, you thought yourfelf guilty of an overfight j though, indeed, the fympathy of pain and pleafure, and the mutual affections, by which mankind are knit toge- ther, have been always allowed a plain proof of this point: And though it was the conftant doctrine of thofe, who were efteemed the wifeft, and moft thinking men among the ancients, as the platonifts, peripatetics, and ft'oics; to fay nothing of chriftians, whom you pronounce to be an unthinking, prejudiced fort of people.
Alc — I fhali not difpute this point with you.
Euph. — Since, therefore, we are fo far agreed, mould it not feem to follow, from the premifes, that the belief of a God, of a future ftate, and of moral duties, are the only wife, right, and genuine principles of human con- duel:, in cafe they have a necerTary connexion with the well-being of mankind? This conclusion you have been led to by your own conceffions, and by the analogy of nature.
Alc. — I have been drawn into it, ftep by ftep, through feveral preliminaries, which I cannot well call to mind; but one thing I obferve, that you build on the neceffary connexion, thofe principles have with the well-being of mankind; which is a point neither proved nor granted.
Lys. — This I take to be a grand fundamental prejudice, as I doubt not, if I had time I could make appear. But S6 MINUTE PHILOSOPHER. [Dial. I.]
it is now late, and we will, if you think fit, defer this fubje£t till to-morrow. Upon which motion of Lyfi- clesy we put an end to our converfation for that even- ing.
THE SECOND DIALOGUE.
I. Vulgar Error, That Vice is hurtful. II. The Benefit of DrunkennefS) Gaming, and Whoring. III. Prejudice againjl Vice wearing off. IV. Its Uftfulnefs illujlrated in the Infiances o/" Callicles and Telefiila. V. The Re afoning c/*Lyficles in behalf of Vice examined. VI. Wrong to punijh Aclions ivhen the DoBrines, whence they flow, are tolerated. VII. Hazardous Experiment of the Minute Philofophers. VIII. Their Doclrine of Circulation and Revolution. IX. Their Senfe of a Reformation. X. Rich- es alone not the Public Weal. XI. Authority of Minute Philofophers: their Prejudice againjl Religion. XII. Effecls of Luxury: Virtue, whether notional P XIII. Pleaf- ure of Senfe. XIV. What fort of Pleafure mofl natural to Man. XV. Dignity of Human Nature. XVI. Pleaf- ure miflaken. XVII. Amufements, Mifery, and Cow- ardife of Minute Philofophers. XVIII. Rakes cannot reckon. XIX. Abilities and Succefs of Minute Philofophers. XX. Happy Effecls of the Minute Philofophy in particular Infiances. XX L Their free Notions about Government.
XXII. England the proper Soil for Minute Philofophy.
XXIII. The Policy and Addrefs of its Proffors. XXIV. Merit of Minute Philcjlphers towards the Public. XXV. Their Notions and Character. XXVI. Their Tendency towards Popery and Slavery.
L NT JL ^| EXT morning Alciphron and Lyfcles faid, the weather was fo fine, they had a mind to fpend the day abroad, and take a cold dinner under a fhade, in fome pleafant part of the country. Whereupon, after break- fad, we went down to a beach, about half a mile off; where we walked on the fmooth fand, with the ocean on H 58 MINUTE PHILOSOPHER. [Dial. II] one hand, and on the other wild broken rocks, intermix- ed with fhady trees and fprings of water, till the fun be- gan to be uneafy. We then withdrew into a hollow glade, between two rocks, where we had no fooner feat- ed ourfclves, but Lyficles, addreffing himfelf to Euphra- nor, faid, I am now ready to perform what I undertook laffc evening, which was to fhew, there is nothing in that necefiary connexion, which fome men imagine, be- tween.thofe principles, you contend for, and the public good. I freely own, that if this queftion was to be de- cided by the authority of legiflators, or philofophers, it muft go againfc us. For thofe men generally take it for granted, that vice is pernicious to the public; and that men cannot be kept from vice, but by the fear of God, and the fenfe of a future ftate; whence they are induced to think, the belief of fuch things necefiary to the well- being of human kind. This falfe notion hath prevailed for many ages in the world, and done an infinite deal of mifchief, being, in truth, the caufe of religious eftablifh- ments, and gaining the protection and encourageme-nt of laws and magiftrates to the clergy and their fuperflitions. Even fome of the wifeft among -the ancients, who agreed with our feci: in denying a Providence, and the immor- tality of the foul, had neverthelefs the weaknefs to lie under the common prejudice, that vice was hurtful to foeieties of men. But England hath, of late, produced great philofophers, who have undeceived the world, and proved to a demonftration, that private vices are public benefits. This difcovery was refenfed to our times, and our feci: hath the glory of it.
Cri. — It is poffible fome men, of fine underftandmg, might, in former ages, have had a glimpfe of this impor- tant truth: But, it may be prefumed, they lived in igno- rant times, and bigoted countries, which were not ripe for fuch a difcovery.
Lys. — Men of narrow capacities and fhort fight, being able to fee no further than one link in a chain of confe- [Dial. II.] MINUTE PHILOSOPHER. 59 quences, are {hocked at fmall evils, which attend upon vice. But thofe, who can enlarge their view, and look through a long feries of events, may behold happineis re- falting from vice, and good fpringing out of evil, in a thoufand inftances. To prove my point, I fhall not trou- ble you with authorities, or far-fetched arguments, but bring you to plain matter of fact. Do but take a view of each particular vice, and trace it through its effe&s and confequences, and then you will clearly perceive the advantage it brings to the public.
II. Drunkennefs, for inftance, is by your fober mor- alifts thought a pernicious vice; but it is for want of confidering the good effects that flow from it. Tor, ia the flrlt place, it increafes the malt tax, a principal branch of his majeily's revenue, and thereby promotes the fafety, ftrength, and glory of the nation. Secondly, it employs a great numberof hands, the brewer, the maltfter, the plough- man, the dealer in hops, the fmith, the carpenter, the bralier, the joiner, with all other artificers, hecefTary to fupply thofe enumerated, with their refpecfive inftru- ments and utenfils. All which advantages are procured from drunkennefs, in the vulgar way, by ftrong beer. — This point is fo clear, it will admit of no difpute. But while you are forced to allow thus much, I forefee you are ready to object againft drunkennefs, occafioned by wine and fpir,its, as exporting wealth into foreign coun- tries. But do you not reflect on the number of hands, which even this fets on work at home: The diftillers, the vintners, the merchants, the failors, the fhipwrights, with all thofe who are employed towards victualing and fitting out fhips, which, upon a nice computation, will be found to include an incredible variety of trades and callings. Then for freighting our fhips, to anfwer thefe foreign importations, all our manufactures throughout the kingdom are employed, the fpinners, the weavers, <5o MINUTE PHILOSOPHER. [Dial. II.]
the dyers, the wool-combers, the carriers, the packers: And the fame may be faid of many other manufactures, as well as the woollen. And if it be further confidered, how many men are enriched by all the forementioned ways of trade and bufinefs, and the expenfes of thefe men, and their families, in all the feveral articles of con- venient and fafhionable living, whereby all forts of trades and callings, not only at home, but throughout all parts, wherever our commerce reaches, are kept in employment; you will be amazed at the wonderfully extended fcene of benefits which arife from the fmgle vice of drunkennefs, fo much run down and declaimed againft by all grave re- formers. With as much judgment, your half-wiued folk are accuftomed to cenfure gaming. And indeed (fuch is the ignorance and folly of mankind) a gamefter and a drunkard are thought no better than public nuifances, when, in truth, they do, each in their way, greatly con- duce to the public benefit. If you look only on the fur- face and firft appearance of things, you will no doubt think playing at cards a very idle and fruitlefs occupation. But dive deeper, and you mail perceive this idle amufe- ment employs the card-maker, and he fets the paper-mills at work, by which the poor rag-man is fupported; not to mention the builders, and workers in wood and iron, that are employed in erecting and furnifhing thofe mills. Look ftill deeper, and you fhall find that candles and chair- hire, employ the induftrious and the poor, who, by thefe means, come to be relieved by (harpers and gentlemen, who would not give one penny in charity. But you will fay, that many gentlemen and ladies are ruined by play, without confidering, that what one man lofes, another gets, and that confequently as many are made as ruined: Mcney changeth hands, and in this circulation, the life of bufinefs and commerce confifts. When money is fpent, it is all one to the public who fpends it. Suppofe a fool of quality becomes the dupe of a man of mean birth and [Dial. II] MINUTE PHILOSOPHER. 61 circumftance, who has more wit. In this cafe, what harm doth the public fuftain? Poverty is relieved, inge- nuity is rewarded, the money flays at home, and has a lively circulation, the ingenious (harper being enabled to fet up an equipage, and fpend handfomely, which can- not be done without employing a world of people. But you will perhaps object, that a man reduced by play may be put upon defperate courfes, hurtful to the public. Suppofe the word, and that he turns highwayman, fuch a man hath a ihort life, and a merry. While he lives, he fpends, and, for one that he robs, makes twenty the better for his expenfe. And when his time is come, a poor family may be relieved by fifty or a hundred pounds fet upon his head. A vulgar eye looks on many a man as an idle or mifchievous fellow, whom a true philofo- pher, viewing in another light, confiders as a man of pleafant occupation, who diverts himfelf, and benefits the public: And that with fo much eafe, that he employs a multitude of men, and fets an infinite maehine in motion, without knowing the good he does, or even intending to do any; which is peculiar to that gentleman-like way of doing good by vice. I was confidering play, and that infenfibly led me to the advantages, which attend robbing on the highway. Oh the beautiful and never enough ad- mired connexion of vices! It would take too much time to fliew how they all hang together, and what an infinite deal of good takes its rife from every one of them. One word for a favorite vice, and I fliall leave you to make out the reil yourfelf, by applying the fame way of reafoning to all other vices. A poor girl, who might not have the fpending of half a crown a week, in what you call an hon- ed way, no fooner halt the good fortune to be a kept miftrefs, but (he employs milliners, laundreffes, tire- women, mercers, and a number of other trades, to the benefit of her country. It would be endlefs to trace and purfue every particular vice through its confequences and 6z MINUTE PHILOSOPHER. [Dial. II j effects, and fhew the vaft advantage they all are of to the public. The true fprings that actuate the great machine of commerce, and make a flourifhing ftate, have been hi- therto little underftood. Your moralifts and divines have, for fo many ages, been corrupting the genuine fenfe of mankind, and filling their heads with fuch abfurd princi- ples, that it is in the power of few men to contemplate real life with an unprejudiced eye. And fewer ftill have fufficient parts and fagacity to purfue a long train of con- fequences, relations and dependences; which mud be done, in order to form a juft and intire notion of the pub- lic weal. But, as I faid before, our fe£t hath produced men capable of thefe difcoveries, who have difplayed them in a full light, and made them public for the benefit of their country.
III., Oh! Said Euphranor, who heard this difcourfe with great attention, you Ly fides are the very man I want- ed, eloquent and ingenious, knowing in the principles of your feci:, and willing to impart them. Pray tell me, do thefe principles find an eafy admiflion in the world?