A system of moral philosophy; or, Christian ethics ...

Front matter

A

system;

OF

Preface

Education, in the proper meaning of the term, implies that system of training, whether public or otherwise, which elicits and improves the capabilities of human nature ; which calls into exercise, and puts under proper discipline, the intellectual, moral, and animal faculties of man, preparing him for the effective and graceful accomplishment of the several duties, which, in the order of divine Providence, may be incumbent on him to perform. Any thing less than this, however brilliant in its nature or results, falls short of an adequate and finished education.

The importance of a full development of the resources of human nature, and the subjection of those resources to the government of reason and revelation, though not sufficiently appreciated by any, is, in some degree, admitted by all. The native wildness of our intellectual and moral faculties; the many circumstances with which we are connected tending to the perversion of those functions; the contempt inevitably excited by the non-accomplishment of our duties; and the dreadful result of this delinquency, demonstrate the importance of education to be superior to that of any other human acquirement. The difference between a diamond just extracted from its bed, and one which has undergone the polishing manipulations of the lapidary; or between the aspects of a temporary cabin, and a lofty, well proportioned, and magnificent edifice, is only faintly illustrative of that dissimilarity which exists between the individual who is thoroughly improved by education, and the one who is not. This difference is prominent in every country ; but in none is it more so than it is in our own. In consequence of the

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dom and liberality of our government opening to every individual posts of responsibility and honour, the want of education is often rendered painfully conspicuous in those who are called to occupy them. A more unpleasant situation can scarcely be imagined than that of one who is unable to fill respectably the sphere of life in which circumstances may have placed him. Repeated failures having closed the prospect of success, he retires to his wonted obscurity with mortification and despair; wasting his time in unavailing lamentation over deficiencies which mental and moral culture would have abundantly supplied. The cultivated taste of the present age, and the high standard it has formed of intellectual and moral improvement, have determined that while an unobstructed career of usefulness and glory shall be opened to the learned and the good, that those who are destitute of principle and acquirement shall be " hewers of wood and. drawers of water." Not to dwell upon the rich and peculiar enjoyments of the well educated mind; its repasts on eloquence, poetry, and the fine arts ; its delightful visions in the sunshine of science and revelation, it is evident that education is important even in the ordinary concerns of life.

And if it is important in any country, it is peculiarly so in our own. In this extensive and extending sovereignty, we have, at the present moment, upwards of fifteen millions of human beings ; and this population, less restrained than the ocean's wave, is continually rolling on, and pressing with resistless force upon its mountain barriers. In the lapse of a few years, the nameless wilds, stretching from the Mississippi across the stony ridge to the shores of the Pacific, will be densely inhabited. And when we add to this mass of human beings, the myriads that are springing up in the fertile vallies of the Missouri, the Illinois, the Ohio, and the other inlets to the " father of waters," we shall have a countless host. And as this population will select the rulers of our

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V common country, upon their acquirements will depend the perpetuation of its blessings, or the extinction of its hopes. If the happy government under which we have long prospered be transmitted to future generations, this will be accomplished only by the selection of such statesmen as, rising above the narrow views and selfish motives of ignorant and wicked aspirants, will call to their aid the light of science, and the maxims of christian morals. The moment these auxiliaries are laid aside, darkness and chaos will come again ; the fair fabric of our government will be overturned, and there will be none to lift it from its fall.

That moral culture, in the training of human beings, ought to be an object of primary and solicitous attention, is too plain to be denied. The adaptations and capacities of the youthful mind ,* its quick susceptibilities of moral and religious truth, and the highest interests of the social state, all declare, in language not to be misunderstood, the duty of parents in this respect. So clear is the voice of reason in regard to the improvement of the moral powers, that all nations have bowed to her decision. History presents on every page the solemn and admonitory' fact, that a recklessness of moral culture is productive of the most unhappy results. Be the power and wealth of nations, or individuals, what they may, if they are destitute of moral principles, they will be fruitful sources of human wretchedness. The commandment, " to do justly, love mercy, and walk humbly with God," is so congenial with the public interest, that nature seems to abhor, and stamp with maledictions all who disregard it. The most splendid and fascinating acquirements, when substituted for morality, will be only coverings of gossamer, heightening, by way of contrast, the internal deformities of character.

While moral principles are essential to the happiness and dignity of individuals, the quietude and comfort of families, and the prosperity of nations, there is but little difficulty in

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imparting, even to the tender youth, some knowledge of their nature and excellence. Their susceptibility, in this respect, is such, that in the very cradle the goodness of the Supreme Governor, the character of his requirements, and the happy results of complying with them, may, in some measure, be explained. Often have we seen the tender infant, bowing before his heavenly Father, and heard him lisp, in accents of humility, prayers to the Giver of all Good ; and witnessed, < in consistency with these devotions, a high regard to christian morals. Nor are the sentiments imparted to the youthful mind apt to become inoperative in hoary age. " Train up a child," saith the wise man, " in the way he should go, and when he is old he will not depart from it."

But the importance of early training, in moral principle, is not confined to the duration of the present life, but will increase, interminably, in that which is to come. The destiny — the eternal destiny of moral agents intimately depends upon impressions first fixed upon their minds. From the constitution of human nature, early associations are, in the highest degree, potential in after life. " Man," says archdeacon Paley, " is a bundle of habits." His actions, when traced to their primal source, are found to proceed much oftener from early associations than any other cause. It is therefore not surprising that children, matured in vicious habits, and without countervailing principles, should continue in a wicked course, not only up to manhood, but even until death.

If parents would see their children prosper in the present life ; would have them close their earthly career under the blessings of their country and their God, and finally enjoy that felicity which awaits the just in another world, they should bring them up in the nurture and admonition of the Lord ; should impress upon their tender minds that to " fear God, and to keep his commandments," is the whole duty and happiness of man. The susceptibility of the youthful mind

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— the activity of the principle of association—the force of habit — and the word of God, all concur in the declaration that, this ought to mingle with the first, the last, and the intermediate parts of education.

To assist in providing the youthful mind with sound and salutary principles, and to induce in it habits of moral rectitude, we commenced and prosecuted the following work. One of the most impulsive wishes of our heart, from early youth, has been to contribute to the improvement of the rising generation ; and now that we are descending the vale of life, not knowing how soon we may be summoned to anpther world, we are solicitous to perpetuate our former efforts in the present form. And should we, before we go hence, and are no more seen on earth, or after we have passed that " bourne from which no traveller returns," discover beneficial results from our feeble labours, we shall be amply remunerated for the many toilsome and often thankless efforts we have made to be useful in our day and generation. While the inadequate, and not unfrequently reluctant compensation which public teachers receive for their exhausting labours naturally tends to repress their zeal and to limit their enterprize, we have sought to reanimate our efforts by contemplating their results in another world. Much as we value the acquirements of human learning, and ardently as we wish to contribute to our country's glory, by promoting the intellectual improvement of her children, we are infinitely more solicitous to assist in the diffusion of sound morals and evangelical piety. Nature, and the god of nature, have decreed that, in the want of these attainments, no one can be happy in the life which now is, or in that which is to come.

With this view, we hope that no apology is requisite for offering to the public a new family and school book on moral philosophy. The almost entire absence of moral teaching in our common literary institutes ; the alarming prevalence of popish principles ; and the increasing dereliction of order viii

PREFACE* and subordination in our fellow citizens, call upon every christian and patriot to effect, if possible, a reformation in the present system of public instruction. Until this great and eventful object is accomplished we may expect to witness a continued progression in moral turpitude. To dry up the streams of vice we should commence our labours at the fountain head. The improvement of the hearts and minds of the rising generation ought to be the object of our primary and continued effort; and until this is the case, all attempts at reform will be partial and comparatively nugatory.

In the present work we have not attempted to build up our own reputation at the expense of our predecessors ; but simply to supply a desideratum, which, as far as we know, has never been attempted before. The learned and justly celebrated writers on moral science, both in ancient and modern times, have addressed their labours to the literati, or to men of mature minds. None of them has condescended to adapt his productions to the domestic circle and initiatory school ; — and yet these are the very points to which our greatest efforts should be directed.

To aid the parent and the teacher in the important business of moral culture is the only design of the present volume. Whether we shall succeed in the accomplishment of our object is yet, of course, to be decided. We are assured, however, that in as far. as we have succeeded in the exhibition of divine truth, we may safely anticipate a blessing on our labours. " My word," saith God, " that goeth forth out of my mouth, shall not return to me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."

This outline is not conducted upon the narrow principles of sectarian views, but upon the broad ground of reason and revelation. It aims simply at the exhibition of human duties, as deduced by the light of nature and the holy scriptures. Having taken our stand upon this holy summit, we were de-

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IX termined not to "confer with flesh and blood," but to proceed, under the guidance of those lights, whithersoever they might lead us. Aware of our high responsibility, we have discarded, as much as possible, the perverting influence of human* dogmas, and endeavoured, in the fear of God, to state the truth just as we found it in the oracles of nature and grace.

In the execution of our plan we have aimed chiefly at perspicuity, conciseness, and accuracy. Intending the work not so much for amusement as study, we have preferred brevity, even at the expense of elegance. A book, written in a full and flowing style, we have found, by observation and experience, not to be adapted to the capacity of children. However much it may be preferred by the general reader, it soon becomes fatiguing to the student, especially if he is obliged to commit the greater portion of it to memory. The parlour and the school room demand no less difference in the character of their books, than they do in their furniture. While the latter requires simplicity and conciseness, the former demands elegance and amplitude. And not forgetting the capacities of those for whom the work is particularly designed, we have been anxious to make it perspicuous. Positions which required hours and days to elaborate, are stated, it is hoped, with a clearness that even children may comprehend. The perspicuity, however, consists not so much in abundance of illustration, or juvenile phraseology, as in elementary statement. There has been no effort to avoid difficulties, or to conceal ignorance ; but a wish, in every instance, to go to the bottom of moral science, and render distinct the most entangled and complicated subjects. Though the vast and various topics of christian ethics are here presented in a small compass, and in simple language, we have endeavoured to discuss as thoroughly every important point as we deemed suitable to the condition of our readers. But feeling as we did our awful responsibility in every line we wrote, we were

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especially anxious our statements and deductions should be correct. We, undoubtedly, have fallen into errors ; but we have studiously endeavoured to avoid them. Throwing ourselves upon our own resources, and relying entirely upon the holy scriptures, and the assistance of that grace, without which, " nothing is strong, nothing is holy," we have endeavoured to state the truth, and nothing but the truth.

To the plan of incorporating theology with ethics, we have no doubt objections will be raised ; but believing that christian principles are the only stimulus to moral action, and that the interests of truth should not be sacrificed to classification, we felt obliged to pursue the course we have taken. Whatever may be the distinctness of nature's light, or that of the holy scriptures, inasmuch as God has given both for our instruction, neither ought to be excluded. Our design, in the present essay, being the statement and enforcement of human duties, we availed ourselves of scripture as well as reason. An exclusion of the word of God from any system of moral action cannot fail to be injurious. It will not only present a body without a soul ; but a body without either form or comeliness.

The work is divided into three books. The first treats of the nature of obligation, and the lights by which it is discovered. These lights arising from the works and the word of God, are discussed at some length. Being the basis on which the superstructure rests, we were solicitous to present it with as much clearness as possible. The proofs of the inspiration of the scriptures, though not usually embraced in works of this kind, were deemed essential to the present plan. Every system of morals resting upon the word of God, and designed for the perusal of younger students, ought to present the grounds upon which that word is received. To pupils of this description every position should be proved ; nothing should be taken for granted. The evidences, however, are compressed within a narrow compass, and are intended

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merely as a step-stone to the study of other works of the same kind.

The second book treats of the adaptations and relations of human beings ; because it is believed that, in every instance, obligations arise from this source. But this division of the work, like the one immediately preceding it, being merely preparatory to the chief discussion, is dispatched with great brevity. As we did not intend to write on mental, but moral philosophy, we considered a lengthened and subtile disquisition on the former neither necessary nor proper. We wished to shew the design of God in the creation of man as evinced in his adaptations, and this being done our object was accomplished. * <

The third and last book treats of the duties we owe to God, to our fellow creatures, and to ourselves. These duties, we think, are clearly deduced from the light of nature and the holy scriptures, and cannot fail to recommend themselves to every candid and considerate mind. All that authority can render awful, virtue lovely, and happiness desirable, enter into the composition of the motives which urge the performance of these duties. The eternal and irrevocable decree of God, that it shall go well with the righteous, for he shall eat the fruit of his doing; and that it shall go ill with the wicked, for the reward of his hands shall be given him, is continually held forth and dwelt upon. And the certainty of this result is shewn, not only from the declaration of holy writ, but also from the economy of nature. Man, like every thing in the universe, has prescribed for him a certain orbit ; and a divergency from that orbit is shewn to be productive of mischief and confusion. From this arrangement there is no appeal. It forms the grand nucleus around which the universe is built. It enters into the essential composition of man, and can no more be suspended than his being. " If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse, and rebel, ye shall be xii

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devoured with the sword," is a law, written not only upon the pages of inspiration, but upon every particle of nature. Sin, in every instance, is armed with its own dagger, and will infallibly inflict its own punishment. The transgression of the law of God is a derangement of nature, and suffering is the inevitable consequence of that derangement.

Whatever may be the merit or demerit of the present work, it was intended for the promotion of the best interests of man; even his temporal and eternal happiness. A synopsis of it was delivered, in the form of lectures., to pupils in the Western Female Collegiate Institute; and having been requested by them, and others, to give it to the public in a more extended form, we have yielded to their request. And this we do, most humbly beseeching the Fountain of all Good to render it a lasting blessing to all who study it.

Erin Hill, near Pittsburgh, May, 1835.

A SYSTEM OF MORAL PHILOSOPHY,

OR

CHRISTIAN ETHICS.

Book I

Of the nature and basis of human obligations, and the means by which they are deduced.

1. Moral philosophy, or christian ethics, is that science which treats of the nature and extent of human obligations. It properly embraces the duties which we owe to God, to our fellow creatures, and to ourselves.

2. Human obligations are reasons for the performance of certain actions, and grow out of the relations which subsist between actors, and the objects of their actions. We, for instance, are under obligations to be grateful to our benefactors; because we stand to them in the relation of beneficiaries; and it is reasonable for those who receive favours to be thankful to the individuals who bestow them. Obligations and reasons in this sense are synonymous. Every action we are bound to perform involves reasons for its accomplishment, and these reasons are the obligations we are under to perform it. We are obliged to do a thing because it is reasonable. In the whole range of christian ethics, there is no obligation without reason. In every instance the former implies the latter, both in essence and degree. Be the power

1. What is moral philosophy?

2. What are human obligations ?

and sovereignty of the supreme being what they may, they are perfectly coincident with reason. Upon this principle his government is entirely founded. Being infinitely good, he requires of his creatures nothing but what is infinitely proper.

3. The ground upon which the reasons for human duties rest, has been defined utility — the customs and laws of the country in which we live — the dictates of innate moral principles — the nature and fitness of things — and the sovereignty of God. But, perhaps, a better definition is, The will of God founded upon the adaptations and relations of his creatures.

4. God being the creator, sustainer, and governor of all things, his will is necessarily the supreme law of the universe,* and this will, being infinitely just, is necessarily in accordance with the capacities and relations of his creatures. Every creature is required to act agreeably to the constitution of his nature. In the great scale of creation, extending from the highest seraph, down to inorganic matter, the duty of every individual is graduated in exact accordance with his ability. This doctrine is beautifully illustrated in the parable of the talents. One individual, we are told, received five talents, another two, and another one; and each one was required to improve according to his several ability.* The will of God, concerning his creatures, being founded upon their nature and capacities, their obligations to comply with his requirements are entirely reasonable. Reason, according to the decrees of God, is the grand and fundamental law of the universe. "Come," says he, "and let us reason together."! "Are not my ways equal ? are not your ways unequal ?":]:

5. The will of God, in reference to human beings, is discoverable in two ways: First, by the light of nature; and, secondly, by the holy scriptures.

3. What is the ground of human obligations ?

4. How is this proved ?

5. How is the will of God discoverable ?

MORAL PHILOSOPHY.

6. The light of nature is that which indicates, by the adaptation of things, the will of their creator concerning them. As by the connexions of the movements of a time-piece, and the tendency of its whole construction, the design of its formation is pointed out; so, by the adaptation of creatures to certain purposes, the intention of their creator is manifested. The splendour, attraction, and position of the sun, indicate, beyond the possibility of doubt, the end for which he was created. And the adaptation of the atmosphere to the condition of our lungs, of certain kinds of food to our nourishment, of exercise and sleep to our health, of temperance, and of every other virtue to our happiness, points out, with equal certainty, the will of God concerning them. The design of the creation of every thing with which we are sufficiently acquainted, is manifest from its construction and habitudes. Were an inhabitant of another planet to descend to our earth in total ignorance of our duties, he might, after a competent survey of the adaptations and capacities of man, deduce, with great certainty, from these circumstances, many of his obligations. To deny that the nature and relations of human beings indicate their duty, is to impugn the wisdom and power of God; is to conclude he was not capable of forming his creatures in accordance with the objects of their creation. The light of nature, therefore, is intended by the parent of the universe, to assist in guiding us in the search of duty. Events, under the control of divine providence, lead to the same conclusion. Millions of human beings, in all ages, have been left with no other light for their direction; and this hardly could have been the fact, had this light been totally inefficient. But upon this subject we are not left merely to speculation. "The heavens," we are told, "declare the glory of God, and the firmament showeth his handy work. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language where their voice is not heard. Their line is gone out throughout all the earth, and their words unto the

G. What is the light of nature ?

end of the world."* And we are assured that "the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead ; so that they are without excuse."! "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another."^:

7. But we are not left exclusively to the light of nature for the discovery of our duty. God has given another, and a fuller revelation for this important and interesting purpose. This revelation is contained in the holy scriptures. They are a complete and exact disclosure of the will of God concerning our duties. "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple; the statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes."§

8. That the scriptures contain a revelation of the will of God concerning our duties, is, from numerous and conclusive arguments, not only probable but absolutely certain. A brief view of the substance of these arguments, we will submit in the present place.

ARGUMENT I.

9. God, in the nature of things, must have always had a will concerning man, and it is reasonable to believe that he would make it known — that if he did make it known, he would, in doing so, adopt the most eligible plan — and the

7. Is the light of nature our exclusive guide ?

8. How is it evident that the scriptures contain a revelation of the will of God?

9. What is the substance of the first argument ?

scriptures being the most eligible plan, the conclusion is, that plan has been adopted.

1. That God has always had a will concerning man, is evi. dent from the fact that he created him. We did not create ourselves. Self-creation supposes an effect before its cause; an agent to create before the agent existed; or, in other words, that nothing created something, which is absurd. Nor could we be independently created by any other creature. Every creature is entirely dependent on his own creator for what he is; and, therefore, can be only the instrumental, not the efficient cause of creation. The ultimate and efficient cause of creation, in every instance, must be self-existent and eternal; and consequently God.

He also is our preserver. Secondary agents may, indeed, have been concerned in our preservation; but these agents must all have been dependent on their primary cause; and this cause was God. To him, therefore, our preservation is properly attributable. If D depend on C for certain privileges, and C on B, and B on A, it is evident they all are dependent on A. He being the primary source of their immunities, on him they are alike dependent for their continuance.

God also, in the various dispensations of his government, has evinced a desire for the promotion of human happiness. The adaptation of the universe to man, and of man to the universe, and the many gratifications resulting from this arrangement, prove incontrovertibly, that God takes a permanent and lively interest in the welfare of human beings.

The inference then is, that God has a will concerning us; for in the absence of such a will, he could not have created, preserved, and cherished us, as he evidently has done.

2. If God has a will concerning man, it is reasonable to believe he would make it known. If he should not make it known, how could man become acquainted with it? And if he does not become acquainted with it, how can he comply

1 . How do you prove the first proposition ?

2. Why is it reasonable to believe that God would reveal his will ?

2* with its requirements? Nothing would fix a fouler blot upon a human legislator, than to enact laws, in reference to his subjects, and then abstain from the publication of those laws. A law is a rule of action; but a voluntary conformity with any law, without a knowledge of its provisions, is impossible. The conclusion then is, that God, entertaining a will concerning human beings, would not abstain from its publication. Every attribute of the divine character, and every mental faculty of man, is a proof that such a course of conduct could not be adopted.

3. If, however, God reveal his will to human creatures, it will be because he is desirous of doing so; and being desirous of doing so, he will wish to do it in the best way; and being competent to do it in the best way, he accordingly will do it in that way.

4. But the only possible plans, of which we have any knowledge, for the revelation of the will of God to man, are the constant interposition of miracles — the perpetual and resistless influence of his holy spirit — the light of nature — and the one adopted in the scriptures. Of these plans the latter is manifestly the best.