MORAL CODE OF THE BIBLE.

3

cannot but be something very defective in the theory of morality which but slightly acknowledges the religion of Christ, and takes so little of its peculiar character.

[Foster's Essays.]

6. The general path of duty has been made plain, in the Bible, to every one who is inclined to walk in it; and whoever wishes to be assisted and directed in his progress toward moral perfection will find, in the precepts of Moses, the proverbs of Solomon, the discourses of Jesus Christ, and the practical parts of the apostolic epistles, maxims and precepts and motives inculcated infinitely superior, in regard both to their authority and their excellence, to those of all other systems of moral philosophy, whether ancient or modern. There is a simplicity, a warmth, a soul-stirring energy in the precepts of Scripture which is adapted to interest, and control, and benefit the mind, to a degree far beyond what is met with in the works of moralists, from which have been excluded as far as possible the light and power of the Scriptures.

7. A laborious effort to discover moral rules, by research into the moral constitution of man, could it be fully successful, which it cannot, is no longer needed; since we have a code of moral law established by divine authority, and therefore adapted to the nature and relations of men, -the very code, consequently, which would be deduced from a complete and perfectly accurate analysis of human nature, if the philosopher could be found, competent to make it. [Dick's Philosophy of Religion.] There is also a great advantage, in respect to moral effect, to employ the precepts of a moral code that is recognized as supremely authoritative and obviously infallible.

Accordingly it is well remarked by some writer in a recent number of the Princeton Review, that it seems to be little better than waste of time and labor to analyze the moral nature of man for the purpose of deriving from that nature the laws by which it should be governed, or, in other words, a natural morality, when we have a moral code resting upon divine authority, embracing everything that pertains to practical ethics, pointing out as well the proper motive of action as the proper rule. Favored as we are with "the law of the Lord which is perfect," what possible reason can we have for endeavoring (according to an article in the Encyc. Brit.) to determine what man's

4

OBJECTS OF MORAL SCIENCE.

business is, or what conduct he is obliged to pursue, by inspecting his constitution, taking every part to pieces, examining their mutual relations one to the other, and the common effect or tendency of the whole?

8. In the words of the reviewer, just referred to, the proper business of Moral Philosophy, is not to discover Laws, but adaptations; not to find out rules of conduct, but to show the perfect fitness which exists between those moral laws which God has enacted and that moral nature which He has given to man, the subject of those Laws.

The advantage of this will consist in causing us the more highly to appreciate the rules of duty laid down in the sacred scriptures, and to feel deeply our obligation to yield them a cordial and constant regard.

9. A system derived, in a good measure, from the sacred scriptures, is not needless, as may erroneously have been inferred from some of the preceding remarks, but is required for several purposes.

It classifies the rules that are dispersed through the sacred volume, and condenses the light which is there scattered: it expounds general precepts, and traces them out in all their prominent bearings and ramifications: it applies the principles of Moral Law to particular circumstances in private or public life: it exposes the mistakes into which men have fallen, and sets forth the various objects to which duty requires their attention to be directed.

We trust it will appear on the study of this work, that some valuable purposes have been answered in its preparation.

10. It is desirable that a work on moral science should be constructed in such a manner as to move, while it instructs; to interest in the practice, while it furnishes the knowledge, of duty; and that it should enter into the detail of duties in all the relations and more prominent circumstances in which the student can be placed, and not deal, as most systems do, in generalities which exert no practical moral influence. Illustrative examples are useful also, in securing the proper influence of the study of morals.

This study should be directed, not primarily, as it too frequently has been, to the sharpening and invigorating of the intellectual powers, in teaching us to make accurate analysis and subtle distinctions; but its particular aim

should be, to cultivate, as well as to expand the moral powers to make the student moral, as well as to teach him what morality is.

11. Authors have pursued various methods: that which has been adopted in this work, seems to be natural, and adapted to the ends specified above.

I. As Ethics cannot be properly understood without some knowledge of Natural Religion, that is, without some knowledge of the character, providence, and government of God, the first Book is occupied with a brief exposition of these topics.

II. Having examined these topics-the grand basis of all sound morality—it has been judged useful to take in the next place a cursory survey of the Active and Moral Powers, and of the moral condition of man.

III. The principles and rules of Moral Action and Obligation are next considered.

IV. The Rights of Man growing out of the relations. of human society.

V. The relative importance of Natural and Revealed Morality.

VI. The various branches of Human Duty. This Book will embrace (1.) a consideration of the Duties which respect ourselves, and which may be learned in a great measure from an investigation of our Active and Moral Powers.

(2.) It defines the Duty of Man, chiefly toward other beings, as it may be learned, from the two fundamental Laws of Love to God, and to our Neighbor; from the Law delivered by our Savior-"All things whatsoever ye would that men should do to you, do ye even so to them;" from St. Paul's description of love to our neighbor; from a view of man under certain general relations; from the Ten Commandments; and from the biography of Christ and of his followers.

12. Compared with other branches of an academic or collegiate course, Moral Philosophy deserves to take precedence of all others; and yet, especially in academies and common schools, it is of all others most neglected, or imperfectly taught.

It must be conceded that our happiness is more closely connected with a correct knowledge and faithful performance of our various duties, than with the highest attainments in literature or science apart from this: it will also

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IMPORTANCE OF THE STUDY.

be conceded that the young, of all others, stand most in need of being made familiar with the rightful claims of other beings, and of their own moral nature: it will also be conceded that the highest interests of society are dependent on the proper moral culture and behavior of those who are in a course of school education: it will also be granted, that Moral Philosophy, to be well understood, deeply felt, and regularly practiced, must be carefully studied and inculcated in seminaries of instruction, even though for the sake of this, some other branch of learning be neglected, or receive less than the usual share of the student's and instructor's time.

In fact, to know, to love, and to perform our duties, in the various relations we sustain, is the highest end and attainment of man. The proper means therefore should be provided and employed for this purpose.

1. What are some of the definitions of Moral Philosophy that have been given by popular writers upon that science?

2. What is the proper basis of this science?

3. Is reason capable of itself to derive, simply from the study of human nature and society, a correct and ample system of morals?

4. What course have moral philosophers generally pursued?

5. Is it wise or expedient, at this day, and in this Christian country, to attempt to separate Moral Philosophy from Christianity?

6. In order to acquire a practical knowledge of our duty, and of the proper motives to its performance, is it necessary to study voluminous systems of ethical science?

7. What then may be said of the philosophy which aims to discover moral rules simply by elaborate research into the moral constitution of man?

8. What then is the proper business of Moral Philosophy?

9. What further advantage may be derived from a system of Moral Philosophy that is derived, in a good measure, from the sacred scriptures? 10. In a work upon Moral Science, is it proper to aim at nothing more than an exhibition simply of the relations and duties of life?

11. Method adopted in the treatment of the science, in this volume? 12. What importance deserves to be attached to the study of Moral Philosophy?

NOTE. In teaching the following work, it may be expedient to allow scholars of undisciplined mind, to omit the study of the first four Books, until they shall have become familiar with the following Books.

The questions at the end of each section may be neglected or used, according to the ability or incompetency of the scholar to study the work thoroughly without them; and according to the judgment and taste of the instructor. They are of such a nature generally, as not to supersede the necessity of close application on the part of students that may use them; and by a large number of teachers they may be found to diminish the labor of instruction, and to render it effective.

ABSURDITY OF ATHEISM.

7

BOOK I.

THE BEING, PERFECTIONS, AND MORAL GOVERNMENT OF GOD, MADE KNOWN BY THE CREATION.

CHAPTER I.

THE EXISTENCE OF GOD.

13. NATURAL Theology explains what human reason can discover or prove, concerning the being and attributes of God. In respect of certainty it is equal to any science, for its proofs rise to demonstration. In point of dignity it is superior to all others, its object being the Creator of the universe. Its utility is so great, that it lays the only sure foundation of human society and human happiness.

14. The proofs of the divine existence are innumerable, and continually force themselves upon our observation; and are withal so clear and striking, that nothing but the most obstinate prejudice and extreme depravity of heart and understanding could ever bring any rational being to disbelieve or doubt of it.

15. To say there is a God, we have only to see the impress of his being and attributes; but (says Dr. Chalmers), to be able to say with "the fool" there is no God, we must have roamed over all nature, and seen that no mark of a divine footstep was there; we must have searched into the records not of one planet only, but of all worlds, and thence gathered that throughout the wide realms of immensity, not one exhibition of a living and reigning God has ever been made. 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.

"The

Upon this point, Foster also has well observed :wonder turns on the great process by which a man could grow to the immense intelligence that can KNOW that there is no God. This intelligence involves the very at