MORAL PHILOSOPHY.

INTRODUCTION.

NATURE, SOURCES, AND OBJECTS OF MORAL PHILOSOPHY.

1. DR. WAYLAND defines Moral Philosophy to be the science of Moral Law.

Dr. Paley describes it as that science which teaches men their duty, and the reasons of it.

Dr. Spring represents it to be the science which treats of the nature of human actions, of the motives and laws which govern them, and of the ends to which they ought to be directed.

2. As a science, Moral Philosophy must be founded upon just views of our moral constitution, and of the various relations which we sustain toward other beings and things.

3. While to some extent the study of man and his relations may enable a philosopher to construct an accurate system of morals, all experience has shown that no philosopher has adequately succeeded, without resorting for aid to the perfect system of duty contained in the holy scriptures.

If, therefore, our object be, not to test the ingenuity and superiority of human reason, but to supply ourselves with a correct, explicit, comprehensive, and reliable exposition of human duty, also with the reasons upon which it is founded, and the highest motives for its performance, we should apply ourselves not to the researches of human reason only, but to those infallible instructions which our benevolent Creator has kindly furnished, in condescension to our ignorance, perverseness, and errors. Indeed, it is too late in the day for educated men in Christian lands, to be able to ascertain how far the unassisted faculties of man can go, in acquiring a knowledge of the Α

2 MORAL PHILOSOPHY AND CHRISTIANITY INSEPARABLE.

foundation and the rules of moral action; for the prominent principles of Christian morality are so interwoven into the opinions, intercourse, and practices of modern civilized society, and so familiar to the mind of every man educated in a Christian land, that it is impossible to eradicate the ideas of them from the mind, when it attempts to trace the duty of man solely on the principles of reason.

When the true principles of morality are once communicated and understood through the medium of revelation, reason can demonstrate their utility and their conformity to the character of God, to the order of the universe, and to the relations which subsist among intelligent agents. But we are by no means in a situation to determine whether they could ever have been discovered and clearly established by the investigations of the unassisted powers of the human mind. This point will come under review again, and be more fully discussed.

4. Moral philosophers have justly been described by Foster, as for the most part seeming anxious to avoid everything that might subject them to the appellation of Christian divines. They have regarded their department as a science complete in itself; and they investigate the foundation of morality, define its laws, and affix its sanctions, in a manner generally so distinct from Christianity, that the reader would almost conclude that religion to be another science complete in itself.

5. An entire separation of Moral Philosophy from Christianity it is hardly possible to maintain; since the latter has decided some moral questions on which reason was dubious or silent; and since that final retribution which the New Testament has so luminously foreshown, is evidently the greatest of sanctions. To make no reference, while inculcating moral principles, to a judgment to come, on what has been confessed to be divine authority, would look like systematic irreligion. But still it is striking to observe how small a portion of the ideas which distinguish the New Testament from other books many moral philosophers have thought indispensable to a theory in which they professed to include the sum of the duty and interests of man. A serious reader is constrained to feel either that there is too much in that book, or too little in theirs. On the whole it must be concluded that there

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 cnaracter.

[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 [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.

make it.

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

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