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which no virtuous mind will dispute, which no mind sensible of the importance of these studies to the supreme concernments of mankind will not rejoice to see acknowledged. Whatever difference, or whatever opposition, some, who peruse your Lordship’s writings, may perceive between your conclusions and their own, the good and wife of all persuasions will revere that industry, which has for its object the illustration or defence of our common Christianity. Your Lordship’s researches have never lost sight of one purpose, namely, to recover the simplicity of the gospel from beneath that load of unauthorized additions, which the ignorance of fome ages, and the learning of others, the superstition of weak, and the craft of designing men, have (unhappily for its interest) heaped upon it. And this purpose, i am convinced, was dictated by the purest motive; by a firm, and, I think, a just opinion, that whatever renders religion more rational, renders it more credible; that he, who, by a diligent and faithful examination of the original records, dismisfes from the system one article, which contradicts the apprehension, the experience, or the reasoning of mankind, does more towards recommending the belief, and, with the belief, the influence of Christianity, to the understandings and consciences of serious inquirers, and through them to universal reception and authority, than can be effected by a thousand contenders for creeds and ordinances of human establishment.
When the doctrine of tranfubftantiation had taken possession of the Chriltian world, it was
not without the industry of learned men that it came at length to be discovered, that no such doctrine was contained in the New Testament. But had those excellent persons done nothing more by their discovery, than abolished an innocent superstition, or changed some directions in the ceremonial of public worship, they had merited little of that veneration, with which the gratitude of protestant churches remembers their services. What they did for mankind was this, they exonerated Christianity of a weight which funk it. If indolence or timidity had checked these exertions, or suppressed the fruit and publication of these inquiries, is it too much to affirm, that infidelity would at this day have been universal?
I do not mean, my Lord, by the mention of this example, to insinuate, that any popular opinion which your Lordship may have encountered, ought to be compared with transubftantiation, or that the assurance with which we reject that extravagant absurdity, is attainable in the controversies in which
Lord. Tip has been engaged: but I mean, by calling to mind those great reformers of the public faith, to observe, or rather to express my own persuasion, that to restore the purity, is most effectually to promote the progress of Christianity; and that the same virtuous motive, which hath fanctified their labours, suggested yours. At a time when some men appear not to perceive any good, and others to suspect an evil tendency, in that spirit of examination and research which is gone forth in Christian countries, this testimony is become due not only to the probity of your Lordship’s views, but to the general cause of intellectual and religious liberty.
That your Lordship’s life may be prolonged in health and honour; that it may continue to afford an instructive proof, how serene and easy old age can be made, by the memory of important and well intended labours, by the porfefsion of public and deserved esteem, by the presence of many grateful relatives ; above all, by the resources of religion, by an unshaken confidence in the designs of a “ faithful Cre
ator," and a settled trust in the truth and in the promises of Christianity, is the fervent prayer of, my Lord,
Your Lordship’s dutiful,
N the treatises that I have met with upon
the subject of morals, I appear to myself to have remarked the following imperfectionseither that the principle was erroneous, or that it was indistindly explained, or that the rules deduced from it were not sufficiently adapted to real life and to actual situations. The writings of Grotius, and the larger work of Puffendorff are of too forensic a cast, too much mixed
up with the civil law, and with the jurisprudence of Germany, to answer precisely the design of a system of ethics—the direction of private consciences in the general conduct of human life. Perhaps, indeed, they are not to be regarded as institutes of morality calculated to instruct an individual in his duty, so much as a species of law books and law authorities, suited to the practice of those courts of justice, whose decisions are regulated by general principles of natural equiry in conjunction with the maxims of the Roman code: of which kind, I understand, there are many upon the continent. To which may be added concerning both these authors, that they are more occupied in describing the rights and usages of independent communities, than is necessary in a work which professes, not to adjust the correspondence of nations, but to delineate the offices of domestic life. The profusion also of classical quotations, with which many of their pages abound, seems to me a fault from which it will not be easy to excuse them. If these extracts be intended as decorations of style, the composition is overloaded with ornaments of one kind. To any thing more than ornament they can make no claim. To propose them as serious arguments; gravely to attempt to establish or fortify a moral duty by the testimony of a Greek or Roman poet, is to trifle with the attention of the reader, or rather to take it off from all just principles of reasoning in morals.
Of our own writers in this branch of philosophy, I find none that I think perfectly free from the three objections which I have stated. There is likewise a fourth property observable in almost all of them, namely, that they divide too much of the law of nature from the precepts of revelation; some authors industriously declining the mention of scripture authorities, as belonging to a different province, and others reserving them for a separate volume : which appears to me much the same defect, as if a commentator on the laws of England should content himself with stating upon each head the common law of the land, without taking