NATURAL
THEOLOGY CHAPTER II.
On the Duty which is laid upon Man
by the Probability or even the Imagination of a God.
1. WE have already seen that even though the objects of
theology lay under total obscurity, there might be a distinct and vigorous play
of the Ethics notwithstanding - kept. in actual exercise among those objects
which are seen and terrestrial, and in readiness for eventual exercise on the
revelation of unseen and celestial objects. This, however, does not accurately
represent the real state of nature - for in no age or country of the world, we
believe, did the objects of Theology lie hidden under an entire and unqualified
darkness. There is, in reference to them, a sort of twilight glimmering, more
or less, among all nations - and the question is, what sort of regimen or
responsibility may that man be said to lie under, whose sole guidance in
Theology is that which a very indistinct view of its objects, though with
certainly a more distinct sense of its ethics, may suggest?
2. This
brings us to the consideration of tue duty laid upon men by the probability or
even the imagination of a God.
3. It must now be abundantly obvious,
that along with natures discernment of the ethics, she may labour at the
same time nuder a comparative blindness as to the objects of Theological
Science. On the hypothesis of an actually existent God, there may be an urgent
sense in human consciences of the gratitude and the obedience which belong to
him. But still while this ethical apprehension may be clear and vivid, there
may he either bright or a dull conviction in regard to the truth of the
hypothesis itself. We should here distinguish the things which be distinct from
each other; and carefully note that, along with a just discernment of the
proprieties which belong to certain moral relations, the question may still be
unresolved, whether these relations be in truth exemplified any real and living
beings in the universe. What is right under certain moral relations, suppose
them to be occupied, is one consideration What exists in nature or in the
universe to occupy these relations is another. It does not follow that nature
should be able to pronounce clearly and confidently on the first of these
topics - she can therefore pronounce alike confidently on the second of them.
The two investigations are conducted on different principles; and the two
respective sorts of evidence upon which they proceed are as different, as is
the light of a mathematical demonstration from that light of observation by
which we apprehend a fact or an object in Natual Philosophy. We have already
conceded to nature the possession of that moral light by which she can to a
certain, and we think to a very considerable extent, take accurate cognizance
of the ethics of our science. And we have now to inquire in how far she is
competent to her own guidance in seeking after the objects of the science.
4. The main object of Theology is God.
5. Going back then to
the very earliest of our mental conceptions on this subject, we advert first to
the distinction in point of real and logical import, between unbelief and
disbelief. There being no ground for affirming that there is a God is a
different proposition, from there being ground for affirming that there is no
God. The former we apprehend, to be the furthest amount of the atheistical
verdict on the question of a God. The atheist does not labour to demonstrate
that there is no God. But he labours to demonstrate that there is no adequate
proof of there being one. He does not positively affirm the position, that God
is not, but he affirms the lack of evidence for the position that God is.
Judging from the tendency and effect of his arguments, an atheist does not
appear positively to refuse that a God may be - but he insists that He has not
discovered Himself, whether by the utterance of His voice in audible revelation
or by the impress of His hand upon visible nature. His verdict on the doctrine
of a God is only that - it is not proven. It is not that it is disproven. He is
but an Atheist. He is not an Antitheist.
6. Now there is one
consideration, which affords the inquirer a singularly clear and commanding
position, at the outset of this great question. It is this. We cannot, without
a glaring contravention to all the principles of the experimental philosophy,
recede to a further distance from the doctrine of a God, than to the position
of simple atheism. We do not need to take our departure from any point further
back than this, in the region of antitheism; for that region cannot possibly be
entered by us but by an act of tremendous presumption, which it were premature
to denounce as impious, but which we have the authority of all modern science
for denouncing as unphilosophical. We can figure a rigidly Baconian mind, of a
cast so slow and cautious and hesitating, as to demand more of proof ere it
gave its conviction to the doctrine that there was absolutely and certainly a
God,. But, in virtue of these very attributes, would it, if a sincere and
consistent mind, be at least equally slow in giving its conviction to the
doctrine that there was absolutely and certainly not a God. Such a mind would
be in a state neither for assertion nor for denial upon this subject .It would
settle in ignorance or unbelief which is quite another thing from, disbelief.
The place it occupied would be some mid-way region of scepticism - and if it
felt unwarranted from any evidence before it that God is, it would at the very
least feel equally unwarranted to affirm that God is not. To make this
palpable, we have only to contrast the two intellectual states, not of theism
and atheism, but of theism and antitheism, along with the two processes, by
which alone, we can be logically and legitimately led to them.
7. To be
able to say then that there is a God we may have only to look abroad on some
definite territory, and point to the vestiges that are given of His power and
His presence somewhere. To be able to say that there is no God, we must walk
the whole expanse of infinity, and ascertain by observation, that such vestiges
are to be found nowhere. Grant that no trace of Him can be discerned in
that quarter of contemplation, which our puny optics have explored - does it
fo1low that, throughout all immensity, a Being with the essence and sovereignty
of a God is nowhere to be found? Because through our loopholes of communication
with that small portion of external. nature which is before us, we have not
seen or ascertained a God - must we therefore conclude of every unknown and
untrodden vastness in this illimitable universe, that no Divinity is there ? -
Or because, through the brief successions of our little day, these heavens have
not once broken silence, is it therefore for us to speak to all the periods of
that eternity which is behind us; and to say, that never hath a God come forth
with the unequivocal tokens of His existence? Ere we can say that there is a
God - we must have seen, on that portion of Nature to which we have access, the
print of His footsteps; or have had direct intimation from Himself; or been
satisfied by the authentic memorials of His converse with our species in other
days. But ere we can say that there is no God - we must have roamed over all
nature, and seen that no mark of a Divine footstep was there; and we must have
gotten intimacy with every existent spirit in the universe, an learned from
each, that never did a revelation of the Deity visit him; and we must have
searched, not into the records of one solitary planet, but into the archives of
all worlds, and thence gathered, that, throughout the wide realms of immensity,
not one exhibition of a reigning and living God ever has been made. Atheism
might plead a lack of evidence within its own field of observation. But
antitheism pronounces both upon the things which are, and the things which are
not within that field. It breaks forth and beyond all those limits, that have
been prescribed to mans excursive spirit, by the sound philosophy of
experience; and by a presumption the most tremendous even the usurpation of all
space and of all time, it affirms that there is no God. To make this out, we
should need to travel abroad over the surrounding universe till we had
exhausted it, and to search backward through all the hidden recesses of
eternity; to traverse in every direction the plains of infinitude, and sweep
the outskirts of that space which is itself interminable; and bring back to
this little world of ours, the report of a universal blank, wherein we had not
met with one manifestation or one movement of a presiding God. For man not to
know of a God, he has only to sink beneath the level of our common nature. But
to deny him, he must be a God, himself. He must arrogate the ubiquity and
omniscience of the Godhead.* .
8. It affords a firm outset to this
investigation that we cannot recede a greater way from the doctrine to be
investigated, than to the simple point of ignorance or unbelief. We cannot,
without making inroad on the soundest principles of evidence, move one step
back from this, to the region of disbelief. We can figure an inquirer taking
his position in midway atheism. But he cannot without defiance to the whole
principle and philsophy of evidence, make aggression thence on th side of
antitheism. There is a clear intellectual principle, which forbids his
proceeding in that direction and there is another principle equally clear,
though not an intellectual but a moral one, which urges him, if not to move, at
least to look in the opposite direction. We are not asking him, situated where
he is, to believe in God. For the time being, we as little expect a friendly as
we desire a hostile decision upon the question. Our only demand for the present
is, that he shall entertain the question. And to enforce the demand, we think
that an effective appeal might be made to his own moral nature. We suppose him
still to be an atheist, but no more than an atheist - for, in all right
Baconian logic, the very farthest remove from theism, at which be or any man
can be placed by the lack of evidence for a God, is at the point of simple
neutrality. We might well assume this point, as the utmost possible extreme of
alienation from the doctrine of a Creator, to which the mind of a creature can
in any circumstances be legitimately carried. We cannot move from it, in the
direction towards antitheism, without violence to all that is just in
philosophy; and we might therefore commence with inquiring, whether, in this
lowest state of information and proof upon the question, there can be any thing
assigned, which should lead us in move, or at least to look in the opposite
direction.
9. In the utter destitution, for the present, of any
argument, or even semblance of argument, that a God is, there is, perhaps, a
certain duteous movement which the mind ought to take, on the bare suggestion
that a God may be. An object in moral science may be wholly unseen, while the
Ethics connected with that object may not be wholly unfelt. The certainty of an
actual God binds over to certain distinct and most undoubted proprieties. But
so also may the imagination of a possible God - in which case, the very idea of
a God, even in its most hypothetical form, might lay a responsibility, even
upon atheists.
10. Here then is one palpable rule for the distinction
between the ethics and the objects of Theology, or between the Deontology and
Ontology of it. We may have a moral nature for the one, even when in
circumstances of utter blindness to the other. The mere conception of the
objects is enough to set the ethics agoing. Though in the dark as to the
question whether a God exists, yet on the bare imagination of a God, we are not
at all in the dark as to the question of the gratitude and the obedience which
are due to Him. There is a moral light in the midst of intellectual darkness -
an ethics that waits only for the presentation of the objects. The very idea of
a God, even in its most hypothetical form, will bring along with it an instant
sense and recognition of the moralities and duties that would be owing to Him.
Should an actual God be revealed, we clearly feel that there is a something
which we ought to be and to do in regard to Him. But more than this; should a
possible God be imagined, there is a something not only which we feel that we
ought, but a something which we actually ought to do or to be, in consequence
of our being visited by such an imagination. The thought of a God not only
suggests what would be our incumbent obligations, did such a Being become
obvious, to our convictions - but the thought of a God suggests what are the
incumbent obligations which commence with the thought itself, and are anterior
even to the earliest dawn of evidence for a Deity. We hold that there are such
obligations; and our purpose now is, if possible, to ascertain them.
*
11. To make this palpable, we might imagine a family suffering under
extreme destitution, and translated all at once into sufficiency or affluence
by an anonymous donation. Had the benefactor been known, the gratitude that
were due to him becomes abundantly obvious; and in the estimation- of every
conscience, nothing could exceed the turpitude of him, who should regale
himself on the bounties wherewith he had been enriched, and yet pass
unheedingly by the giver of them all. Yet does not a proportion of this very
guilt rest upon him, who knows not the hand that relieved him, yet cares not to
inquire? It does not exonerate him from the burden of all obligation that he
knows not the hand which sustains him. He incurs a guilt, if he does not want
to know. It is enough to convict him of a great moral delinquency, if he have
gladly seized upon the liberalities which were brought in secret to his door,
yet seeks not after the quarter whence they have come - willing that the hand
of the dispenser should remain for ever unknown, and not wanting any such
disclosures as would lay a distinct claim or obligation upon himself. He
altogether lives by the bounty of another; yet would rather continue to live
without the burden of those services or acknowledgments that are due to him.
His ignorance of the benefactor might alleviate the charge of ingratitude; but
it plainly awakens the charge again, if he choose to remain in ignorance, and
would shun the information that might dispel it. In reference then to this
still undiscovered patron of his family, it is possible for him to evince
ingratitude; to make full exhibition of a nature that is unmoved by kindness
and withholds the moral responses which are due to it, that can riot with
utmost selfishness and satisfaction upon the gifts while in total indifference
about the giver - an indifference which might be quite as clearly and
characteristically shown, by the man who seeks not after his unknown friend, as
by the man who slights him after that he has found him.
12. And further
this ingratitude admits of degrees. It may exist even in a state of total
uncertainty as to the object of it; and without the smallest clue to the
discovery of him. But should some such clue be put into his hand, and he
forbear the prosecution of it-this would enhance the ingratitude. It were an
aggravation of his baseness if there cast up some opening to a discovery, and
he declined to follow it-if the probability fell in his way that might have
guided him to the unseen hand which had been stretched forth in his behalf, and
he shut his eyes against it-if he, satisfied with the bounty, were not merely
content to live without the slightest notice of the benefactor, but lived in
utter disregard of every notice that transpired upon the subject-loving the
darkness rather than the light upon this question; and better pleased to grovel
in the enjoyment of the gifts without the burden of any gratitude to that giver
whom he rather wills to abide in secrecy. There is most palpable delinquency of
spirit in all this; and it would become still more evident, should he
distinctly refuse the calls that were brought within his hearing to prosecute
an inquiry. The grateful man would not do this. He would be restless under the
ignorance of him to whom he owed the preservation of his family. He would feel
the uneasiness of a heart whose most urgent desire was left without its object.
It is thus that anterior to the knowledge of the giver, and far anterior to the
full certainty of him - the moralities which spring from the obligation of his
gifts. might come into play. Even in this early stage, there is, in reference
to him who is yet unknown, a right and a wrong - and there might be evinced
either the worth of a grateful disposition, or there be incurred the guilt of
its opposite. Under a discipline of penalties and rewards for the encouragement
of virtue, one man might be honoured for the becoming sensibilities of his
heart to one whom he never saw; and another be held responsible for his conduct
to him of whom he utterly was ignorant.
13. It may thus be made to
appear, that there is an ethics connected with theology, which may come into
play, anterior to the clear view of any of its objects. More especially, we do
not need to be sure of God, crc we ought to have certain feelings, or at least
certain aspirations towards him. For this purpose we do not need, fully and
absolutely to believe that God is. It is enough that our minds cannot fully and
absolutely acquiesce in the position that God is not. To be fit subjects for
our present argument, we do not need to have explored that territory of nature
which is within our reach; and thence gathered, in the traces of a
designers hand the positive conclusion that there is a God. It is enough
if we have not traversed, throughout all its directions and in all its extent,
the sphere of immensity; and if we have not scaled the mysterious altitudes of
the eternity that is past; nor, after having there searched for a divinity in
vain, have come at length to the positive and the peremptory conclusion, that
there is not a God. In a word, it is quite enough that man is barely a finite
creature, who has not yet put forth his faculties on the question whether God
is; neither has yet so ranged over all space and all time, as definitely to
have ascertained that God is not-but with whom though in ignorance of all
proof, it still remains a possibility that God may be. -
14. Now to
this condition there attaches a most clear and incumbent morality. It is to go
in quest of that unseen benefactor, who for aught I know, has ushered me into
existence, and spread so glorious a panorama around me. It is to probe the
secret of my being and my birth; and, if possible, to make discovery whether it
was indeed the hand of a benefactor, that brought me forth from the chambers of
nonentity, and gave me place and entertainment in that glowing territory, which
is lighted up with the hopes and the happiness of living men. It is thus that
the very conception of a God throws a responsibility after t; and that duty,
solemn and imperative duty, stands associated with the thought of a possible
deity, as well as with the sight of a present deity, standing in full
manifestation before us. Even anterior to all knowledge of God, or when that
knowledge is in embryo, there is both a path of irreligion and a path of piety;
and that law which denounces the one and gives to the other an approving
testimony, may find in him who is still in utter darkness about his origin and
his end, a fit subject for the retributions which she deals in. He cannot be
said to have borne disregard to the will of that God, whom he has found. But
his is the guilt of impiety, in that he has borne disregard to the knowledge of
that God, whom he was bound by every-tie of gratitude to seek after - a duty
not founded on the proofs that may be exhibited for the being of a God, but a
duty to which even the most slight and slender of presumptions should give
rise. And who can deny that, antecedent to all close and careful examination of
the proofs, there are at least many presumptions in behalf of a God, to meet
the eye of every observer? Is there any so hardy as to deny, that the curious
workmanship of his frame may have had a designer and an architect; that the ten
thousand independent circumstances which must be united ere he can have a
moments .ease, and the failure of anyone of which would be agony, may not
have met at random, but that there may be a skilful and unseen hand to have put
them together into one wondrous concurrence, and that never ceases to uphold
it; that there may be a real and a living artist, whose fingers did frame the
economy of actual things, and who hath so marvelously suited all that is around
us to our senses and our powers of gratification? Without affirming aught which
is positive, surely the air that we breathe, and the beautiful light in which
we expatiate, these elements of sight and sound so exquisitely fitted to the
organs of the human frame-work, may have been provided by one who did
benevolently consult in them our special accommodation. The graces innumerable
that lie widely spread over the face of our world, the glorious concave of
heaven that is placed over us, the grateful variety of seasons that like
Natures shifting panorama ever brings new entertainment and delight to
the eye of spectators-these may, for aught we know, be the emanations of a
creative mind, that originated our family and devised such a universe for their
habitation. Regardling these, not as proofs, but in the humble light of
presumptions for a God, they are truly enough to convict us of foulest
ingratitude if we go not forth in quest of a yet unknown, but at least possible
or likely benefactor. They may not resolve the question of a God. But they
bring the heaviest reproach on our listlessness to the question; and show that,
anterior to our assured belief in his existence, there lies upon us a most
imperious obligation to stir ourselves up that we may lay hold of
Him.
15. Such presumptions as these, if not so many demands on
the belief of man, are at least so many demands upon his attention; and then,
for aught he knows, the presumptions on which he ought to inquire, may be more
and more enhanced, if they brighten into proofs which ought to convince him.
The primafacie evidence for a God may not be enough to decide the
question; but it should at least decide man to entertain the question. To think
upon how slight a variation either in man or in external nature, the whole
difference between physical enjoyment and the most acute and most appalling of
physical agony may turn; to think how delicate the balance is, and yet how
surely and steadfastly it is maintained, so as that the vast majority of
creatures are not only upheld in comfort but often may be seen disporting
themselves in the redundance of gaiety; to think of the pleasurable sensations
wherewith every hour is enlivened, and how much the most frequent and familiar
occasions of life are mixed up with happiness; to think of the food, and the
recreation, and the study, and the society, and the business, each having an
appropriate relish of its own, so as in fact to season with enjoyment the great
bulk of our existence in the world; to think that, instead of living in the
midst of grievous and incessant annoyance to all our faculties, we should have
awoke upon a world that so harmonized with the various senses of man, and both
gave forth such music to his ear, and to his eye such manifold loveliness; to
think of all these palpable and most precious adaptations, and yet to care not,
whether in this wide universe there exists a being who has had any hand in
them; to riot and regale oneself to the uttermost in the midst of all this
profusion, and yet to send not one wishful inquiry after that Benevolence which
for aught we know may have laid it at our feet-this, however shaded from our
view the object of the question may be, is, from its very commencement, a clear
outrage against its ethical proprieties. If that veil of dim transparency,
which hides the Deity from our immediate perceptions, were lifted up; and we
should then spurn from us the manifested God - this were direct and glaring
impiety. But anterior to the lifting of that veil, there may be impiety. It is
impiety to be so immersed as we are, in the busy objects and gratifications of
life; and yet to care not whether there be a great and a good spirit by whose
kindness it is that life is upholden. It needa not that this great spirit
should reveal Himself in characters that force our attention to Him, ere the
guilt of our impiety has begun. But ours is the guilt of impiety, in not
lifting our attention towards God, in not seeking after Him if haply we may
find Him.
16. Man is not to blame, if an atheist, because of the want
of proof. But he is to blame, if an atheist, because he has shut his eyes. He
is not to blame, that the evidence for a God has not been seen by him, if no
such evidence there were within the field of his observation. But he is to
blame, if the evidence have not been seen, because he turned away his attention
from it. That the question of a God may lie unresolved in his mind, all he has
to do, is to refuse a hearing to the question. He may abide without the
conviction of a God, if he so choose. But this his choice is matter of
condemnation. To resist God after that He is known, is criminality towards Him;
but to be satisfied that He should remain unknown, is like criminality towards
Him. There is a moral, perversity of spirit with him who is willing, in the
midst of many objects of gratification, that there should not be one object of
gratitude. It is thus that, even in the ignorance of God, there may be a
responsibility towards God. The Discerner of the heart sees, whether, for the
blessings innumerable wherewith He has strewed the path of every man, He be
treated, like the unknown benefactor who was diligently sought, or like the
unknown benefactor who was never cared for. In respect, at least of desire
after God, the same distinction of character may be observed between one man
and another - whether God be wrapt in mystery, or stand forth in full
development to our world. Even though a mantle of deepest obscurity lay over
the question of His existence; this would not efface the distinction, between
the piety on the one hand which laboured and aspired after Him; and the impiety
upon the other which never missed the evidence that it did not care for, and so
grovelled in the midst of its own sensuality and selfishness. The eye of a
heavenly witness is upon all these varieties; and thus, whether it be darkness
or whether it be dis.. like which liath caused a people to be ignorant of God,
there is with him a clear principle of judgment, that He can extend even to the
outfields of atheism.
17. It would appear then, that, however shaded
from the view of man are the objects of Theology, as itt virtue of his moral
nature he can feel and recognise in. some degree the ethics of Theology - even
in this initial state of his mind on the question Of a God, there is an
Impellent force upon the conscience, which he ought to obey, and which he
incurs guilt by resisting. We do not speak of that light which irradiates the
termination of the inquirers path, but of that embryo or rudimental light
which glimmers over the outset of it; which serves at least to indicate the
commencement of his way; and which, for aught he knows, may brighten, as he
advances onwards, to the blaze of a full and finished revelation. At no point
of this progress, does the trumpet give an uncertain sound,
extending, if not to those who stand on the ground of antitheism, (which we
have already - pronounced upon and we trust proved to be madly irrational) - at
least to those who stand on the ground of atheism, who, though strangers to the
conviction, are certainly not strangers to the conception of a Deity. It is of
the utmost practical importance, that even these are not beyond the
jurisdiction of an obvious principle; and that a right obligatory call can be
addressed to men so far back on the domain of irreligion and ignorance. It is
deeply interesting to know, by what sort of moral force, even an atheist ought
to be evoked from the fastness which he occupies-what are the notices, by
responding to which, he should come forth with open eyes and a willing mind to
this high investigation; and by resisting which, he will incur a demerit,
whereof a clear moral cognizance might he taken, and whereon a righteous moral
condemnation might be passed. The fishers of men should know the
uttermost reach of their argument; and it is well to understand of religion,
that, if she have truth and authority at all, there is a voice proceeding from
her which might be universally heard - so that even the remotest families of
earth, if not reclaimed by her, are thereby laid under sentence of righteous
reprobation. -
18. On this doctrine of the moral dynamics, which
operate and are in force, even in our state of profoundest ignorance respecting
God, there may be grounded three important applications.
19. The first
is that all men, under all the possible varieties of illumination, may
nevertheless be the fit subjects for a judicial cognizance - insomuch that when
admitted to the universal account, the Discerner of the heart will be at no
loss for a principle on which they all might be reckoned with, as corresponding
to a very dim perception of the objects of religion, there might still be as
much in operation of the ethics of religion as might lay a distinct
responsibility even on the most wild and untutored of natures children.
Within the whole compass of the human family there exists not one outcast tribe
that might not be made the subjects of a moral reckoning at the bar of
heavens jurisprudence even though no light from the upper sanctuary hath
ever shone upon them; and neither hath any light of science or of civilization
sprung up among themselves. In each untutored bosom there do exist the elements
of a moral nature; and the peculiar character of each could be seen from the
way in which it responded to the manifestation of a Deity. And though only
visited by the thought or the suspicion of a Deity, the same thing still could
be seen from the way in which these children of nature were affected by it.
Each would give his own entertainment to the thought; and, in the longings of a
vague and undefined earnestness that arose to heaven from the solitary wild,
might there be evinced as strong an affinity for God and for godliness, as in
those praises of an enlightened gratitude that ascend from the temples of
Christendom. It is thus that the Searcher of the inner man will find out data
for a reckoning among all the tribes of this worlds population and that
nowhere on the face of our globe doth spiritual light glimmer so feebly as not
to supply the materials of a coming judgment on one and all of the human
family.
20. it is thus that even to the most remote and unlettered
tribes, men are everywhere the fit subjects for a judgment-day. Their belief,
scanty though it be, hath a correspondent morality which they may either
observe or be deficient in, and so be reckoned with accordingly. They have few
of the facts in Theology; and these may be seen too through the hazy medium of
a dull and imperfect evidence, or perhaps have only been shadowed out to them
by the power of imagination. Their theology may have arisen no higher than to
the passing suggestion of a God - a mere surmise or rumination about an unseen
spirit, who, tending all their footsteps, was their guardian and their guide
through the dangers of the pathless wilderness, who provides all the sustenance
which this earth can supply, and hath lighted up these heavens in all their
glory. Now in this thought, fugitive though it be, in these uncertain glimpses
whether of a truth or of a possibility, there is that, to which the elements of
their moral nature might respond - so that to them, there is not the same
exemption from all responsibility, which will be granted to the man who is sunk
in hopeless idiotism, or to the infant of a day old. Even with the scanty
materials of a heathen creed, a pure or a perverse morality might be grounded
thereupon -whether, in those longings of a vague and undefined earnestness that
arise from him who feels in his bosom an affinity for God and godliness; or, in
the heedlessness of him, who, careless of an unknown benefactor, would have
been alike careless, although He had stood revealed to his gaze, with as much
light and evidence as is to be had in Christendom. These differences attest
what man is, under the dark economy of Paganism; and so give token to what he
would be, under the bright economy of a full and finished revelation. It is
thus that the Searcher of the heart will find out data for a reckoning, even
among the rudest of natures children, or among those whose spiritual
light glimmers most feebly for faint and feeble though it be, it affords a test
to the character of him whom it visits - whether he dismiss its suggestions
with facility from his mind, or is arrested thereby into a grateful sense of
reverence. Even the simple theology of the desert can supply the materials of a
coming judgment - so that the Discerner of the inner man, able to tell who it
is that morally acts and morally feels up to the light he has, or up to the
objects that lie within his contemplation, will be at no less for a principle,
on which He might clearly and righteously try all the men of all the
generations that be upon the face of the earth.
21. We read in the
Epistle to the Romans of a day when God shall judge the secrets of men - both
of the Jews who shall be judged by the written law, and of the Gentiles who
have the work of the law written in their hearts, and are a law to themselves.
We may now perhaps comprehend more distinctly how this may be. Though it be
true that the more clearly we know God, the more closely does the obligation of
godliness lie upon us - yet there might be none so removed from the knowledge
of God as to stand released from all obligation. There is the sense of a
Divinity in every mind; and correspondent to that sense, there is a morality
that is either complied with by the will or rebelled against - so that under
all the possible varieties of illumination and doctrine which obtain in various
countries of the world, there might be exemplified either a religiousness or an
impiety of character. The heavenly witness who is on high can discern in every
instance - whether to the conception of a great invisible power that floats
indistinctly in many a bosom, but is nowhere wholly obliterated, there be such
duteous regards of the heart or such duteous conformities of the life as
morality would dictate, and out of this question can be gathered materials for
a cognizance and a reckoning with all. The Searcher of hearts knows how to
found a clear and righteous judgment even on those moral phenomena that are
given forth by men in the regions of grossest heathenism - and though the
condemnation will fall lightest where the ignorance has been most profound, and
at the same time involuntary; yet none we think of our species are so deeply-
immersed in blindness or fatuity about God, as that he might not be sisted at
the bar of heavens jurisprudence, and there meet with a clear principle
of condemnation to rest upon him.
22. The second important bearing of
this principle is on the subject of religious education. For what is true of a
savage is true of a child. It may rightly feel the ethics of the relation
between itself and God, before it rationally apprehends the object of this
relation. its moral may outrun its argumentative light. Long anterior to the
possibility of any sound conviction as to the character of existence of a God,
it may respond with sound and correct feeling to the mere conception of Him. We
hold, that, on this principle, the practice of early, nay even of infantine
religious education, may, in opposition to the invectives of Rousseau and
others, be fully and philosophically vindicated. Even though the object should
be illusory, still on this low supposition there is no moral deterioration
incurred but the contrary by an education which calls forth a right exercise of
the heart, even to an imaginary being. But should the object be real, then the
advantage of that anticipative process by which it is addressed to the
conception of the young, before it can be intelligently recognised by them, is,
that though it do not at once enlighten them on the question of a God, it at
least awakens them to the question. Though they are not yet capable of
appreciating the proofs which decide the question, it is a great matter, that,
long before they have come to this they can feel the moral propriety of giving
it solemn and respectful entertainment. Anterior to a well-grounded belief in
the objects of religion, there is a preparatory season of religious
scholarship, commencing with childhood and. reaching onward through successive
stages in the growth of intellect -a very early and useful season of
aspirations and inquiries prompted by a sense of duty even to the yet unknown
God. Here it is, that the ethics of our science and the objects of our science
stand most noticeably out from each other for, at the very tinie that the
objects are unknown, there is an impellent force upon the spirit, of a clear
ethical dictate, enjoining us to acquire the knowledge of them.
23. And
this early education can be vindicated not only on the score of principle, but
also on the score of effect. Whether it properly illuminates or not, it at
least prepares for those brighter means of illumination which are competent to
a higher state of the understanding. If it do not rationally convince, it at
least provides a responsibility, though not a security for that attention which
goes before such a conviction. It does not consummate the process; but, in as
far as the moral precedes the intellectual, it makes good the preliminary steps
of the process - insomuch that, in every Christian land, the youth and the
manhood are accountable for their belief, because accountable far their use or
their neglect of that inquiry, by which the belief ought to have been
determined. There is no individual so utterly a stranger to the name and the
conception of a Divinity as to be without the scope of this obligation. They
have all from their infancy heard of God. Many have been trained to think of
Him, amidst a thousand associations of reverence. Some, under a roof of piety,
have often lisped the prayers of early childhood to this unseen Being; and, in
the oft repeated sound of morning and evening orisons, they have become
familiar to His name. Even they who have grown - up at random through the years
of a neglected boyhood, are greatly within the limits of that responsibility
for which we plead. They have at least the impression of a God. When utterance
of Him is made in their hearing, they are not startled as if by the utterance
of a thing unnoticed and unknown. They are fully possessed, if not with the
certainty, at least with the idea, of a great eternal Sovereign whose kingdom
is the universe, and on whose will all its processes are suspended. Whosoever
may have escaped from the full and practical belief of such a Being, he most
assuredly hath not escaped from the conception of Him. The very imprecations of
profaneness may have taught it to him. The very Sabbaths he spends in riot and
blasphemy at least remind him of a God. The worship-bell of the church he never
enters, conveys to him, if not the truth at least an imagination of the truth.
In all these ways and in many more beside, there is the sense of a God upon his
spirit and if such a power of evidence hath not been forced upon his
understanding as to compel the assurance that God is - at least such
intimations have been given, that he cannot possibly make his escape from the
thought that a God may be. In spite of himself this thought will overtake him,
and if it do not arrest him by a sense of obligation, it will leave guilt upon
his soul. It might not make him a believer, but it ought to make him an
inquirer and in this indifference of his there is the very essence of sin
though it be against a God who is unknown
24. And, thirdly, we may thus
learn to appreciate the plea on which the irreligious of all classes in society
would fain extenuate their heedlessness - from the homely peasant who alleges
his want of scholarship, to the gay and dissipated voluptuary who, trenched in
voluntary darkness, holds himself to be without the pale of a reckoning,
because he demands a higher evidence for religion than has ever yet shone upon
his understanding. This antecedency of the ethics, not to the conception, but
at least to the belief of the objects, places them all within the jurisdiction
of a principle - the violation of which brings guilt and danger in its train.
Instead of waiting till the light of an over powering manifestation shall
descend upon their spirits, it is their part to lift up their attention to the
light which is offered. It will not exempt them from blame that they have never
found the truth which would have saved them - if their own consciences can tell
that in good - earnest they have never sought it. Their heedlessness about an
unknown though possible God, is just the moral perversity that would make them
heedless of a God who had been fully ascertained and, rudely unsettled though
they may deem their Theology to be, it may be enough to make them responsible
for deepest seriousness about God; and if they want this seriousness, enough to
convict them of most glaring impiety. This principle tells even at the outset
of a minsters dealings with the most rustic congregations; and, all
ignorant as they may be of the proofs by which religion is substantiated, there
is still even in their untutored minds such an impression of probability, as if
not sufficient to decide the question, should at least summon all their
faculties to the respectful entertainment of it.
25. We may thus
perceive what that is, on which a teacher of religion finds an introduction for
his topic, even into the minds of people in the lowest state both of moral and
intellectual debase ment. They may have not that in them, at the outset of his
ministrations, which can enable them to decide the question of a God; but they
have at least that in them, which should summon their attention to it, They
have at least such a sense of the divinity, as their own consciences will tell,
should put them on the regards an4 the inquiries of moral earnestness. This is
a clear principle which operates at the very commencement of a religious
course; and causes the first transition, from the darkness and insensibility of
alienated nature, to the feelings and attentions of seriousness. The truth is,
that there is a certain rudimental theology every where, on which the lessons
of a higher theology may be grafted_as much as to condemn, if not to awaken the
apathy of nature. What we have already said of the relation in which the father
of a starving household stands to the giver of an anonymous donation, holds
true of the relation in which all men stand to the unseen or anonymous God.
Though in a state of absolute darkness, and without one token or clue to a
discovery, there is room for the exhibition of moral differences among men -
for even then, all the elements of morality might be at work, and all the tests
of moral propriety might be abundantly verified; and still more, after that
certain likelihoods had arisen, or some hopeful opening had occurred for
investigating the secret of a God. There is the utmost moral difference that
can be imagined between the man who would gaze with intense scrutiny upon these
likelihoods, and the man who either in heedlessness or aversion would turn his
eyes from them; between the man who would seize upon such an opening and
prosecute such an investigation to the uttermost, and the man who either
retires or shrinks from the opportunity of a disclosure, that might burden him
both with the sense and with the services of some mighty obligation.
26. And the same moral force which begins this inquiry, also continues
and sustains it. If there be power in the very conception of a God to create
and constitute the duty of seeking after Him, this power grows and gathers with
every footstep of advancement in the high investigation. If the thought of a
merely possible deity have rightfully awakened a sense of obligation within us
to entertam the question; the view of a probable deity must enhance this
feeling, and make the claim upon our attention still more urgent and imperative
than at the first. Every new likelihood makes the call louder, and the
challenge more incumbently binding than before. In proportion to the light we
had attained, would be the criminality of resisting any further notices or
manifestations of that mighty Being with whom we had so nearly and so
emphatically to do. Under the impulse of a right principle, we should follow on
to know God - till, after having done full justice both to our opportunities
and our powers, we had made the most of all the available evidence that was
within our reach, and possessed ourselves of all the knowledge that was
accessible.
27. But we shall expatiate no longer on the popular and
practical applications of this principle - all important though they be; and
wifi only now advert to the distinction between the ethics and the objects of
Theology, for the purpose of elucidating by a very obvious analogy the relation
in which the Natural and the Christian Theology stand to each other.
28. And first, it is obvious that in virtue of our moral nature, such
as it is, there might be a feeling of certain moral proprieties as appendant to
certain relations between man and man without any recognition by the mind of
God. Though the world were to be transported beyond the limits of the divine
economy - though the Supreme were now to stamp a perpetuity upon its present
laws both of physical and mental nature, and then to abandon it for ever -
though He were to consign it to some distant and solitary place in a reign of
atheism, only leaving untouched the outward accommodations by which man is now
surrounded, and the internal mechanism which he carries in his bosom-let there
be no difference but one, namely, that all sense of a ruling Divinity were
expunged, but that with this exception all the processes of thought and
intagination and feeling went on upon their old principles still would there be
a morality among men, a recognition of the difference between right and wrong,
just as distinct and decided as a recognition of the difference between beauty
and deformity. There would be nought in such a translation of the human family
to this new state that could break up the alliance between a view of loveliness
in scenery, and the tasteful admiration of it; or between a view of integrity
in character and the approval of its worth or its rectitude. By the supposition
that we now make, the taste is left entire -and it has only to be presented
with the same objects that it may be similarly affected as before. And by the
same supposition the moral nature is left entire - and it has only to be
presented with the appropriate objects, that it may respond to them as it did
before, and come forth with its wonted evolutions. The single difference is,
that one object is withdrawn, that God henceforth is unheeded and unknown, that
he is never present to the eye of the mind so as to call forth from the heart a
sense of corresponding duteousness. But still in the utter absence of all
thought and of all knowledge about God, there are other objects whereon with
the human constitution unchanged the moral feeling and the moral faculty would
find their appropriate exercise. There would still be the reciprocations of
morality among men the same relationship as before between injury and a sense
of displeasure - between beneficence and a sense of gratitnde - between a
consciousness of guilt, towards a neighbour, if not towards God, between this
consciousness and the pain of self dissatisfaction - between the exposure of
human villany or baseness upon the one hand and the outcries of public
execration on the other, The voice of the inward monitor would still be heard.
The voice of society whether in applause or condemnation would still be heard.
Men would still continue to accuse or else to excuse each other. The whole
system of our jurisprudence might remain as at present and superadded to it,
there would be a court of conscience and a court of public opinion, by which,
even after the world had been desolated of all sense of God, a natural regimen
of morality might still be upholden.
29. Let a mathematician retain his
geometrical powers and perceptions entire; and though he should become an
atheist, he will still apprehend a question of equality between one line and
another. And let any one retain his moral powers and perceptions entire; and
though he should become an atheist, lie will still apprehend a question of
equity between one man and another. Atheism does not hinder the resentment
which he feels upon a provecation; neither does it hinder the instinctive
sensibility which he feels at the sight of distress; neither does it hinder the
quick and lively approval wherewith he regards an exhibition of virtue; nor yet
the recoil of his adverse moral judgment with all its emotions of antipathy
from some scene of perfidy or of violence. Though utterly broken loose from
heaven, there would still be the same play of action and reaction upon earth.
Both the obligation of a legal right, and the approbation of a moral rightness
would continue to be felt - and as in the chamber of a mans own heart
there would be a remorse upon the back of iniquity as before, and from the
tribunal of society there would descend upon it a voice of rebuke as before -
the obligations of morality would still have a meaning; and apart from the
thought of God, there would be- a sense as well as an undorstanding of moral
obligation.
30. With the access which the geometrician has at present
to the orbs and the movements which be on high - his mathematics do avail him
for the computations of a sublime astronomy. Let this access be barred; and
still his mathematics would avail him as before for all terrestrial positions
and distances. And so with the access which either peasant or philosopher has
to the knowledge of God, his morals do avail for pointing out the incumbent
gratitude and the incumbent obedience. Let this access be somehow intercepted,
let the face of the Divinity be mantled in thickest darkness, insomuch that the
very conception of Him were banished from our world; and still would there
remain a sublunary morals that would take cognizance of the sublunary
relationships as before. The astronomer in the one case might sink down into a
landed surveyor. The aspiring candidate for heaven, in the other case, might
sink down into a mere citizen of earth - yet there would be a surviving
mathematics and also a surviving morals. The distinction between the right and
the wrong would no more be obliterated by such an interception of our view
towards the upper sanctuary, than the distinction between the east and the west
would be cancelled by the destruction of the telescope, and the disappearance
of all its wondrous revelations from the memory of our species. The earth that
we tread upon would still continue to be a platform for the display and
exercise of the moral proprieties - and as it was in the age of Greece and
Rome, the period of a distorted theology, so would it be now in the period of
an utterly extinct theology - virtue would be felt in its rightness, and also
be felt in the obligation of it.
31. When Sir Isaac Newton was first
made to know of the Satellites of Jupiter, he had not an essentially new
mathematics to learn that he might evolve the law of their movements. The only
novelty lay in the facts, and not in the principles that he brought to bear
upon them. The geometry which guided him along these celestial orbs was the
very same by which he traced the path of a projectile on the surface of our own
planet; and - to obtain a just estimate of those mazy heavens that now were
opened to his view, he had only to transfer the mathematics which he before had
to another set of data. And it is the very same with the revelations of a
higher moral, as with those of a higher physical economy. It is a revelation
not of new principles, but of new objects addressed to our old principles. The
very ethics that had been long in frequent and familiar exercise about the
things within our knowledge, are available for such things as are now offered
for the first time to our contemplation - even though our eye had not before
seen, nor our ear heard, nor yet it had ever entered into our hearts to
conceive of them. The very ethics that dictate our gratitude to an earthly
benefactor, dictate also the transcending gratitude, the sublimer devotion that
we owe to the benefactor who sitteth on high just as the arithmetic which
assigns the units of an earthly, is the same with that which assigns the
millions of a distance that is heavenly. It is thus that the revelations of
heaven meet with a law already written in the hearts of men upon earth - and so
in the whole morality of that relationship which subsists between men and their
Maker, do we meet with analogies to the morality of men who live without God in
the world. -
32. Thus there is a natural philosophy which, when
conversant with earthly objects alone, may be denominated the Science of
Terrestrial Physics. And in like manner there is a moral philosophy which, when
conversant with earthly objects alone, as with the various beings who occupy
this globe, may be denominated the Science of Terrestrial Ethics. -
33.
But even within the cognizance of mans natural eye, there are heavenly
objects whose paths and movements can be traced by him; and so be made the
subject of mathematical description and mathematical reasoning. When he lifts
himself to the contemplation of them, he enters on the - confines of a science
distinct from the former, though comprehended with it under the general title
of Natural Philosophy_even what may be called the science of the Celestial
Physics. In as far as he prosecutes this science without the aid of instruments
for the enlargement of his vision, he may be said to study the lessons of
natural astronomy. There was such an astronomy prior to the invention of the
telescope; and even still, the limits could be assigned between those truths or
doctrines of the whole science of astronomy which lie within the ken of the
natural eye, and those tb.at lie without the ken of the natural eye, but within
the ken of the telescope.
34. And so truly of moral philosophy. Within
the natural eyesight of the mind, there may be clearly perceived- not alone
those objects of the science which are placed immediately around us upon earth;
but there may also be perceived, though dimly and lazily we allow, one heavenly
object of the science. The light of nature reaches more or less a certain way
into the region of celestial ethics; and so there is a natural theology which,
however dull or imperfect the medium through which it is viewed, presents us
with something different from a total obscuration. There is a book of
observation open to all men, in whose characters, indistinct though they be, we
may read if not the signals at least the symptoms of a Divinity and which, if
not enough for the purpose of our seeing, are at least enough to make us
responsible for the direction in which we are looking. The doctrines of this
natural theology may not bear the decided impress of verities upon them - so
that as the conclusions of a full and settled belief they may not be valuable.
But they at least stand forth in the aspect of verisimilitudes - so that as
calls to attention and further inquiry they are highly valuable. There was such
a theology prior to the Christian revelation - and even still there is a real,
though not perhaps very definable limit between those truths of the whole
science of theology which lie within the ken of nature, and those which lie
without the ken of nature, but within the ken of revelation.
35. And
lastly, the telescope hath immeasurably extended the dominion of astronomical
science. Objects, though before within the limits of vision yet descried but
faintly, have had vivid illumination shed upon them; and an immensity teeming
with secretS before undiscoverable hath been evolved on the contemplation of
men. A world bath been expanded into a universe; and natural astronomy shrinks
into a very little thing, when compared with that mighty system which the great
instrument of modern revelation hath unfolded. What an injustice to this noble
science, on the part of one of its expounders - did he limit himself to the
information of the eye; and forbear every allusion to the powers or
informations of the telescope. What a creeping and inadequate representation
could he bring forth of it, if with no other materials than the phenomena of
vision, he was barred either by ignorance of the telescope, or by a wilful
contempt for its performances, from the glories of the higher astronomy.
36. This consummates the analogy. By what may be termed an instrument
of discovery too, a spiritual telescope, the science of Theology has been
extended beyond its natural dimensions. By the word of God, the things of
Heaven have been brought nigh to us; and the mysteries of an ulterior region,
impalpable to the eye of man, because utterly beyond its reach, have been
opened to his view. It is that boundary where the light of nature ends and the
light of revelation begins, which marks the separation between the respective
provinces of Moral Philosophy and the Christian Theology. In demonstrating the
credentials of Scripture we authenticate as it were the informations of the
telescope. In expounding the contents of Scripture we lay before you the
substance of these informations. We affirm the vast enlargement which has
thence accrued to Theology; from both the richness and the number of those
places in the science to which man has been thereby introduced, and that
otherwise would have been wholly macessible. There are men who can glory in the
discoveries of modern science, and feel contemptuously of the gospel of Jesus
Christ. Yet so meagre truly is their academic theism, notwithstanding the pomp
of its demonstrations that to suppress the doctrines of the Gospel were to
inflict the same - mutilation on the high theme of the celestial ethics, as
astronomy would undergo by suppressing the informations of the telescope.
37. We should not have expatiated at such length on this distinction
between the Ethics and the Objects of Theology - had we not felt urged by the
paramount importance of a principle which should be made as plain as may be- to
every understanding. And it is thus that from the very embryo of thought or
feeling on the subject of religion, and in the rudest possible state of
humanity, there is what may be called a moving moral force on the spirit of man
which, if he obey, will conduct him onward through successive manifestations,
to what in his circumstances is a right state of belief in religion - and
-which if he resist, will supply the subject matter of his righteous
condemnation. It should be made obvious that, in no circumstances whatever, he
is beyond the pale of Heavens jurisprudence; and that whether or not he
have light for the full assurance of his understanding, he has light enough to
try his disposition towards God - both to prompt his desire towards Him, and
give direction to his inquiries after him. Even on the lowly platform of the
Terrestrial Ethics this principle comes into operation; - and in virtue of it;
every mind which feels as it ought, and aspires as it ought, will be at least
set in motion and come to - all the light which is within its reach. He
that doeth truth, says the Saviour, cometh to the light. He
that is rightly affected by the Ethics of the question, cometh to the objects:
and thus an entrance is made on the field of the Celestial Ethics, and
possession taken by the mind of at least one section of it Natural Philosophy.
But after this is traversed.; and the ulterior or revealed Theology has come
into prospect, we hold that the same impulse which carried him onwards to the
first will carry him onwards to the second We shall therefore resume the
consideration of this principle after that we have ended our exposition of the
natural or the academic theism.
And next in importance to the question
What are those conclusive proofs on the side of Religion which make it
our duty to believe ? is the question What are those initial
presumptions which make it our duty to inquire ?
38. It is
impossible to say how much or how little of evidence for a God may lie in these
first surmisings, these vague and shadowy imaginations of the mind respecting
Him. They serve a great moral purpose notwithstanding - whether when
entertained and followed out by man they act as an impellent to further
inquiry, or when resisted they fasten upon him the condemnation of impiety. An
argument for the existence of a Divinity has been grounded on the fact of such
being the universal impression. We may not be able precisely to estimate the
aigument; but this affects not the importance of the fact itself, as being a
thing of mighty subservience to the objects of a Divine administration -
bringing a moral force on the spirits of all men, and so bringing all within
the scope of a judicial reckoning. This applies indeed to the whole system of
Natural Theology. It may be of invaluable service, even though it fall short of
convincing us. We may never thoroughly entertain the precise weight or amount
of its proofs. But this does not hinder their actually being of a certain and
substantive amount, whereupon follows a corresponding amount or aggravation of
moral unfairness in our resistance of them - known to God - though unknown to
ourselves. Enough if it be such as to challenge our serious attention, though
it may not challenge our full and definite belief and whether Natural Theology
has to offer such a proof on the side of religion- as enables us absolutely to
decide the question yet high is the function which it discharges if it offer
such a precognition as lays upon us the duty of farther entertaining it.
39. For, after having traversed the field of Natural Theology and come
to the ulterior margin of it, it will be found that though ignorant of all
which is before us in Christianity, there will still be the same moving force
carrying us forward to its investigations, as that which now makes it morally
imperative upon us to prosecute the inquiry after God. If it be morally
incumbent on us now to follow -out the faintest incipient notices of a Deity,
it will be equally incumbent on us then to follow out the same notices of a
profest, if at all a likely messenger from the sanctuary of His special
dwelling- place. - Now this is precisely what we shall come within sight of,
after having furnished the lessons of natural theism. There will then be
offered to our observation a certain historical personage - bearing at least
such a creditable aspect and such verisimilitude of a divine commission, that
we cannot without violence to the ethical principles of the subject bid it
away- from our mind by an act of summary rejection. In the revealed, as well as
in the natural religion, there is a primaface evidence which, if not
amounting to a claim on our belief, at least amounts to a claim on our
attention. There may not jis stanter be put into our hands the materials of a
valid proof, so as to challenge all at once from us a favourable verdict. But
there will at least be put into our hands the materials of a valid precognition
so as to challenge from us a fair trial.. It may not announce itself; and what
question whether in science or in history ever does so?- it may not announce
itself as worthy of our immediate conviction; but it will announce itself as
worthy of an immediate hearing. If there be not so much at the very first, of
the certainty of truth as shall compel us to receive; there will at least be as
much of the semblance of truth as should compel us to listen and to look after.
And whether one looks to that expression of moral honesty which sits on the
character and sayings of Jesus Christ, or cast a regard, however rapid and
general, on the testimony and the sufferings and the apparent worth of those
who followed in His train; and after this forbears a closer inquiry - he incurs
the same delinquency of spirit which we have already charged upon him who can
step abmad with open eye among the glories of the creation, yet remain unmoved
by any desire of gratitude or even of curiosity to the question of a
Creator.
40. But there is one special advantage which we should not omit
noticing in our study of the Natural prior to our study o.f the Christian
argument. It may not prepare us for justly estimating the outward credentials
-of the embassy -but it will enable us to recognise other credentials in the
very substance and contents of the embassy. After, in fact, that the theology
of the schools has done its uttermost, it but lands us in certain desiderata
which, if not met and not satisfied, leave nothing to humanity but the utmost
destitution and despair. But if, on the other hand, these desiderata are met by
the counterpart doctrines of Christianity - if the unresolved problems of the
one theology do find their solution and their adjustment in the revelations of
the other theology, one cannot imagine a more inviting presumption in favour of
Christianity a presumption which may at length brighten into an overwhelming
proof; and thus furnish conviction to a man who, though a perfect stranger to
all erudition and history, may find enough of evidence struck out between his
bible and his conscience to light him on his path. This is an internal evidence
- the rudimental lessons of which we are in fact learning while we study the
lessons of natural theology - a system which, with all its defects, performs a
very high preliminary function, - seeing, that, by its dim and dawning
probabilities, if not the obligation to believe, at least the obligation to
inquire, is most rightfully laid upon us; and, that out of its very
imperfections, an effective argument may be drawn in favour of that higher
theology, in whose promises and truths every imperfection of nature meets with
its appropriate and all-sufficient remedy. -
41. Whether, then, at the
commencement of the one inquiry or of the other, let us enter upon it in the
spirit so admirably delineated by Seneca in the following sentence : - "Si
introimus templa compositi, si ad sacrificia accessuri vultum submittimus, Si
in - omne argumentum modestim fingimur; quanto hoc magis facere debemus, cuni
de sideribus, de stellis, de natura deorum disputamus, nequid temero, nequid
impudenter, aut ignorantes affirmemus, aut scientes meutiamur."
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