第42章

First, vice as it is commonly understood is, so far as regards the motive, purely negative. To virtue it is necessary, that it proceed from kind and benevolent intention; but malevolence, or a disposition to draw a direct gratification from the sufferings of others, is not necessary to vice.

It is sufficient that the agent regards with neglect those benevolent considerations which are allied to general good. This mode of applying the terms of morality, seems to arise from the circumstance, that, in estimating the merits of others, we reasonably regard the actual benefit or mischief that is produced as the principal point; and consider the disposition that produces it, merely as it tends to ensure to us a continuation of benefit or injury.

Secondly, actions in the highest degree injurious to the public, have often proceeded from motives uncommonly conscientious. The most determined political assassins, Clement, Ravaillac, Damiens and Gerard, seem to have bee deeply penetrated with anxiety, for the eternal welfare of mankind.

For these objects they sacrificed their ease, and cheerfully exposed themselves to tortures and death. Benevolence probably had its part in lighting the fires of Smithfield, and pointing the daggers of Saint Bartholomew. The authors of the Gunpowder Treason were, in general, men remarkable for the sanctity of their lives, and the austerity of their manners.

The nature whether of religious imposture, or of persevering enterprise in general, seems scarcely to have been sufficiently developed by the professors of moral enquiry. Nothing is more difficult, than for a man to recommend with enthusiasm, that which he does not think intrinsically admirable.

Nothing is more difficult than for a man to engage in an arduous undertaking that he does not persuade himself will in some way be extensively useful.

When archbishop Becket set himself against the whole power of Henry the Second, and bore every species of contumely with an unalterable spirit, we may easily discover the haughtiness of the priest, the insatiable ambition that delighted to set its foot upon the neck of kings, and the immeasurable vanity that snuffed with transport the incense of an adoring multitude;Chapter ut we may see with equal evidence, that he regarded himself as the champion of the cause of God, and expected the crown of martyrdom in a future state.

Precipitate and superficial judges conclude, that he who imposes upon others, is in most cases aware of the delusion himself. But this seldom happens. Self-deception is of all things the most easy. Whoever ardently wishes to find a proposition true, may be expected insensibly to veer towards the opinion that suits his inclination. It cannot be wondered at, by him who considers the subtlety of the human mind, that belief should scarcely ever rest upon the mere basis of evidence, and that arguments are always viewed through a delusive medium, magnifying them into Alps, or diminishing them to nothing.

In the same manner as the grounds of our opinions are complicated, so are the motives to our actions. It is probable that no wrong action is perpetrated from motives entirely pure. It is probable that conscientious assassins and persecutors, have some mixture of ambition or the love of fame, and some feelings of animosity and ill will. But the deception they put upon themselves may nevertheless be complete. They stand acquitted at the bar of their own examination; and their injurious conduct, if considered under the head of motive only, is probably as pure as much of that conduct which falls with the best title under the denomination of virtue.