Abbildungen der Seite
PDF
EPUB

who have

In all those

principles; and commonly committed by those never possessed any part of religion but the name. who have ever felt the force of Divine truth, crime shows, that they have abandoned their Creator, and are so far "without God in the world,"—that is, atheists at heart, and in the undercurrent of their character. This is, therefore, substantially a confirmation of our statement.

But if all religions were proved to be entirely superstitious, and in some respects injurious to the interests of society, yet, since for ages they have been incorporated, more or less, with the notions, and habits, and leading institutions of mankind, the infidel might well inquire, whether their continuance would not be a lesser evil than the shock and consequences of their complete disruption from the great fabric, with which they are combined? Could he substitute a superior principle of improvement and of harmony? Or does he really believe, that the world would be happier, and more secure, without a single vestige of any kind of piety?

But we must now proceed, briefly, to compare revelation, as a scheme of happiness, with the goods of the present life, so eagerly pursued by most men. Here, again, we recur to common opinions on the subject of comparison. The unbiassed judgment acts, for the most part, correctly in comparing the goods of life with one another. We invariably prefer a thousand pounds to fifty. An application of the same just principles of inference, in comparing these with the goods held forth in Scripture, would soon convince us of the infinite superiority of the latter. Whether the Bible be true or false, affects not the truth and immediate design of this comparison, which is simply to show the fitness of religion to the existing state of things.

[ocr errors]

To see this subject clearly, we must keep in mind the following definitions of comparatives: "More' is so much, and somewhat besides. Less is that which, with somewhat else, is so much. Greater, and more in number,' are laid only comparatively to less, and fewer in number. Great and little, many and few,' are taken comparatively to the most of the same kind. So that great and many' is that which exceeds; little and few' is that which is exceeded by most of the same kind." These things premised; and the characters already given of good, absolutely considered, also kept in mind; we may now, from the common opinions, enumerate the following:

6

[ocr errors]

"Greater good" is many than fewer, or one of those many; and greater is the kind in which the greatest is greater than the greatest of another kind; and greater is that good than another good, whose kind is greater than another's kind: And greater is that from which another good follows, than the good which follows; and of two which exceed a third, greater is that which exceeds it most; and that which causes the greater good; and that which proceeds from a greater good: And greater is that which is chosen for itself, than that which is chosen for somewhat else; and the end is greater than that which is not the end; and that which less needs other things, than that which needs them more; and that which is independent, than that which is dependent on another; and the beginning than not the beginning; and the cause than not the cause; and that which hath a greater beginning or cause; and the beginning or cause of a greater good.

And that which is scarce is greater than that which is plentiful, because more difficult to be obtained; and that which is plentiful, than that which is scarce, because oftener in use; and that which is easy, than that which is hard; and that whose contrary is greater; and that whose want is greater. Virtue, than not virtue, is a greater good; and a greater good is that, the effects of which are more honourable; and the effects of greater virtues are greater goods; and that is a greater good, the excess of which is more tolerable; and those things are greater, which may with more honour be described; and greater is the desire of better things; and the knowledge of such things; and those things of which the knowledge is better.

And greater good is that which wise men prefer; and that which is in better men; and that which better men choose; and that which is more than that which is less delightful; and that which is more than that which is less honourable: And that is a greater good, which we would have for ourselves and friends; and that which is, than that which is not, lasting; and that which is, than that which is not, firm; and what many desire, than what few; and what the adversary, or judge, confesses to be greater; and what is more honoured; and what is more laudable.

And good divided appears, in some respects, greater than when undivided; and sometimes seems greater when compounded, than when simple: And that is greater which is done

with opportunity, age, place, time, or with disadvantageous means, than that which is done otherwise. And that which is natural is a greater good than that which is attained to; and the same part of that which is great, than of that which is less; and that which is good to ourselves, than that which is simply so; and possible than not possible; and that which is available in the greater need, as in age or sickness; and of two means, that which more immediately conduces to the end; and whatever is comprised in the design or object of our life: And that is greater which we really do, than which we do for show; and that which is conducive to the greater number of uses; and that which serves us in great necessity; and that which is joined with less trouble; and that which is joined with more delight; and of the two, that which is added to a third, makes the whole the greater; and that of which, in the possession, we are the more sensible.

I am quite aware, that these opinions are presented under several disadvantages. The principles on which they are founded, as before observed, and examples, and other illustrations of each, could not be introduced without some disproportionate enlargement of this essay. There are persons, probably, who will consider them, while unexplained by application, as somewhat obscure. Others may pronounce them to be, at least in certain instances, extremely plain and simple; approaching to the nature of truisms, and unworthy of observation. This simplicity, we think, ought rather to recommend Valuable truth is, perhaps, as often to be found on the surface as at the bottom of a well. They must now be left, however, to the judgment and candid construction of the intelligent reader. He may, if he please, either add to their number, or dismiss them altogether from the body of the Argu

them.

ment.

Thus, like the artist before alluded to, we have tried several instruments successively; but all have proved unfit for our design, revelation excepted. It is true, the analysis has been imperfect, and the view of respective parts but cursory, still, enough, we think, has been advanced, to serve as a clue to conduct the anxious inquirer to the important conclusion of the truth of this fitness.

Some plain or private Christians, however, it is feared, will not think they meet with much in these remarks, either to

delight their taste, or to increase their profit. Happily no critical inquiry into the parts and structure of the Bible is requisite in order to promote their best instruction. Divine truth comes home to the humble and observant mind, like the light of heaven to the lifted eye, which questions not those principles of optics on which the vision is enjoyed. But nothing should be left undone to fix the attention of the infidel, on a subject so important as the sacred authority of the Scriptures. And this is our apology for the nature of these reasonings.

The more severely he examines the suitableness of revelation, as a remedy for every evil, the more in this respect will its excellence be seen, and its truth felt and confirmed. And the Christian himself, should he choose more fully to investigate this species of evidence, might find his faith the more established. One thing is certain :-His grateful wonder would be raised at the discovery of so much wisdom and grace in the contrivance of the system,-so much more than could have been disclosed to him, without this peculiar study of the fitness in question. Here he may be led to traverse fresh and widelyextended fields of beautiful speculation; yielding equal entertainment to his taste for what is curious, and excitement to the exercise of a lively devotion. Besides, there is nothing more expanding to the mind, than comprehensive views of a great and complex subject. They call forth our strongest intellectual energies; inducing us to think with a nicety, and judgment, and grasp, which cannot fail to refine as well as strengthen. And what more interesting, in this light, than the unbounded and diversified system of revelation ? What a stately temple! What noble columns! What fine proportions! What delicate tracery! What exquisite beauty! What admirable harmony! Yet what are these to the living and ineffable majesty of Him whose shrine it is!

IV. GENERAL REASONS FOR ADMITTING THE TRUTH OF THIS FITNESS.

Of these reasons, the first that we shall mention, and which, indeed, we have already attempted to illustrate, is the invulnerable proposition, that no system equal to the scheme of Scripture has yet been presented to the world; with the additional reflection,-that a better plan is absolutely inconceivable. This leads us, especially in its connexion with some other truths,

to judge favourably of this fitness. We will just resume the subject for one moment.

It cannot be denied, that the world abounds with crimes, and imperfections, and miseries, of every description. It is no less evident, that we are capable at once of the conception and desire of a much more lofty and complete state of things. It seems reasonable, then, to judge, that such a state is possible; otherwise we must allow, that nature, in giving us this aspiring constitution, has committed a most manifest and lamentable error. But where, except in revelation, can we find what deserves the name of a rational ground of certainty on this great question? or any thing that can pretend to a consistent and suitable delineation of the state itself?

We have already shown that, from a variety of fair comparisons, if pursued to their extent, we shall undoubtedly infer the avowed character of the Gospel, as by far the most suitable, and as, indeed, the only applicable, remedy in this case. So long, then, as no other system of professed improvement and happiness can make any pretences to an equality with revelation, considered merely in the ideal of the system, without regard to its truth or falsehood, it seems quite reasonable, before any farther trial made to prove its real tendency, to allow its probable adaptation to the purpose of a remedy. "This, or none," must be its motto. The presumption is, that it was designedly constructed as the perfect and the only plan. Other systems are but very partial and uncertain expedients. Revelation includes in its comprehensive range the entire variety of such expedients, and these, too, in their highest requisite perfection, with infinite additions of a still higher character.

No deist, we may also observe, can deny, that the aggregate of the happiness which the inspired writers have sketched out, is, whether true or false, infinitely preferable to nonentity, or unceasing misery, or any other conceivable mode of existence. But this happiness is not even professed by any other system: The conception of it was too lofty for an infidel to reach. This alone is strongly presumptive of that perfect fitness which we wish to substantiate.

It is no reply to say, that we may easily conceive ten thousand foolish schemes of joy, which never can be realized. We rejoin, Their folly is a reason why they ought to be impossible. We see not their congruity with the whole, or,

« ZurückWeiter »