Page:A History of Freedom of Thought.djvu/153

 was derived from ancient philosophers and had been revived by Lord Herbert of Cherbury in his Latin treatise On Truth (in the reign of James I). The deists contended that this was a sufficient basis for morality and that the Christian inducements to good behaviour were unnecessaryunnecessary. [sic] Shaftesbury in his Inquiry concerning Virtue (1699) debated the question and argued that the scheme of heaven and hell, with the selfish hopes and fears which they inspire, corrupts morality and that the only worthy motive for conduct is the beauty of virtue in itself. He does not even consider deism a necessary assumption for a moral code; he admits that the opinion of atheists does not undermine ethics. But he thinks that the belief in a good governor of the universe is a powerful support to the practice of virtue. He is a thorough optimist, and is perfectly satisfied with the admirable adaptation of means to ends, whereby it is the function of one animal to be food for another. He makes no attempt to reconcile the red claws and teeth of nature with the beneficence of its powerful artist. "In the main all things are kindly and well disposed." The atheist might have said that he preferred to be at the mercy of blind chance than in the hands of an autocrat who, if he pleased Lord Shaftesbury's sense