distingnish from all others, and ascertain exactly what the
idea or perception is. The many treatises upon the passions
are a proof of this; since so many would never have
undertaken to unfold their several complications, and trace
and resolve them into their principles, if they had thought,
what they were endeavouring to show was obvious to every
one who felt and talked of those passions. Thus though
there seems no ground to doubt, but that the generality of
mankind have the inward perception expressed so commonly
in that manner by the ancient moralists, more than
to doubt whether they have those passions, yet it appeared
of use to unfold that inward conviction, and lay it open in
a more explicit manner than I had seen done; especially
when there were not wanting persons, who manifestly mistook
the whole thing, and so had great reason to express
themselves dissatisfied with it. A late author, of great and
deserved reputation, says, that to place virtue in following
nature is, at best, a loose way of talk. And he has reason
to say this, if what I think he intends to express, though
with great decency, be true, that scarce any other sense can
be put upon those words, but acting as any of the several
parts, without distinction, of a man's nature, happened
most to incline him.[1]
Whoever thinks it worth while to consider this matter thoroughly, should begin with stating to himself exactly the idea of a system, economy, or constitution, of any particular nature, or particular anything; and he will, I suppose, find, that it is an one or a whole, made up of several parts; but yet that the several parts, even considered as a whole, do not complete the idea, unless in the notion of a whole you include the relations and respects which those parts have to each other. Every work, both of nature and of art, is a system: and as every particular thing, both natural and artificial, is for some use or purpose out of and beyond itself, one may add to what has been already brought into the idea of a system, its conduciveness to this one or more ends. Let us instance in a watch: Suppose the several parts of it taken to pieces, and placed apart from each other; let a man have ever so exact a notion of these several parts, unless he considers the respect and relations which they have to each other, he will not have anything like the idea of a watch. Suppose these several
- ↑ Religion of Nature Delineated. Ed. 1724. Pages 22, 23.
