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birth in morals, it may be worth noticing, that volumes of sermons have been written to excuse the founder of Christianity for not including friendship and private affection among its golden rules, but rather excluding them.* Moreover, the answer to the question,

« Who is thy neighbour ?” added to the divine precept, “ Thou shalt love thy neighbour as thyself,” is the same as in the exploded pages of our author,—“He to whom we can do most good. In determining this point, we were not to be influenced by any extrinsic or collateral considerations, by our own predilections, or the expectations of others, by our obligations to them or any services they might be able to render us, by the climate they were born in, by the house they lived in, by rank or religion, or party, or personal ties, but by the abstract merits, the pure and unbiassed justice of the

The artificial helps and checks to moral conduct were set aside as spurious and unnecessary, and we came at once to the grand and simple question——“In what manner we could best contribute to the greatest possible

case.

Shaftesbury made this an objection to Christianity, which was answered by Foster, Leland, and other eminent divines, on the ground that Christianity had a higher object in view, namely, general philanthropy.

good ?” This was the paramount obligation in all cases whatever, from which we had no right to free ourselves upon any idle or formal pretext, and of which each person was to judge for himself, under the infallible authority of his own opinion and the inviolable sanction of his self-approbation. " There was the rub that made philosophy of so short life!”. Mr. Godwin's definition of morals was the same as the admired orfe of law, reason without passion; but with the unlimited scope of private opinion, and in a boundless field of speculation (for nothing less would satisfy the pretensions of the New School), there was danger that the unseasoned novice might substitute some pragmatical conceit of his own for the rule of right reason, and mistake a heartless indifference for a superiority to more natural and generous feelings. Our ardent and dauntless reformer followed out the moral of the parable of the Good Samaritan into its most rigid and repulsive consequences with a pen of steel, and let fall his “ trenchant blade” on every vulnerable point of human infirmity; but there is a want in his system of the mild and persuasive tone of the Gospel, where “ all is conscience and tender heart.” Man was indeed screwed up, by mood and figure, into a logical machine,

that was to forward the public good with the utmost punctuality and effect, and it might go very well on smooth ground and under favourable circumstances; but would it work up-hill or against the grain? It was to be feared that the proud Temple of Reason, which at a distance and in stately supposition shone like the palaces of the New Jerusalem, might (when placed on actual ground) be broken up into the sordid styes of sensuality, and the petty huckster's shops of self-interest! Every man (it was proposed—“ so ran the tenour of the bond”) was to be a Regulus, a Codrus, a Cato, or a Brutus -every woman a Mother of the Gracchi.

It was well said,
And 'tis a kind of good deed to say well."

But heroes on paper might degenerate into vagabonds in practice, Corinnas into courtezans. Thus a refined and permanent individual attachment is intended to supply the place and avoid the inconveniences of marriage ; but vows of eternal constancy, without church security, are found to be fragile. A member of the ideal and perfect commonwealth of letters lends another a hundred pounds for immediate and pressing use; and when he applies for it again, the borrower has still more need of it than he, and retains it for his own especial, which is tantamount to the public good. The Exchequer of pure reason, like that of the State, never refunds. The political as well as the religious fanatic appeals from the over-weening opinion and claims of others to the bighest and most impartial tribunal, namely, his own breast. Two persons agree to live together in Chambers on principles of pure equality and mutual assistance-but when it comes to the push, one of them finds that the other always insists on his fetching water from the pump in Hare-court, and cleaning his shoes for him. A modest assurance was not the least indispensable virtue in the new perfectibility code; and it was hence discovered to be a scheme, like other schemes where there are all prizes and no blanks, for the accommodation of the enterprizing and cunning, at the expence of the credulous and honest. This broke up the system, and left no good odour behind it! Reason has become a sort of bye-word, and philosophy has

fallen first into a fasting, then into a sadness, then into a decline, and last, into the dissolution of which we all complain!” This is a worse error than the former: we may be said to have “ lost the immortal part of ourselves, and what remains is beastly!"

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The point of view from which this matter may be fairly considered, is two-fold, and may be stated thus :-In the first place, it by no means follows, because reason is found not to be the only infallible or safe rule of conduct, that it is no rule at all; or that we are to discard it altogether with derision and ignominy. On the contrary, if not the sole, it is the principal ground of action; it is “ the guide, the stay and anchor of our purest thoughts, and soul of all our moral being.” In proportion as we strengthen and expand this principle, and bring our affections and subordinate, but perhaps more powerful motives of action into harmony with it, it will not admit of a doubt that we advance to the goal of perfection, and answer the ends of our creation, those ends which not only morality enjoins, but which religion sanctions. If with the utmost stretch of reason, man cannot (as some seemed inclined to suppose) soar up to the God, and quit the ground of human frailty, yet, stripped wholly of it, he sinks at once into the brute. If it cannot stand alone, in its naked simplicity, but requires other props to buttress it up, or ornaments to set it off; yet without it the moral structure would fall flat and dishonoured to the ground. Private reason

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