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of the recorded virtues, which shed a glory over the remembrance of Greece and of Rome—we fully concede it to the admiring scholar, that they one and all of them were sometimes exemplified in those days of heathenism; and that, out of the materials of a period, crowded as it was with moral abominations, there may also be gathered things which are pure, and lovely, and true, and just, and honest, and of good report.

What do we mean, then, it may be asked, by the universal depravity of man? How shall we reconcile the admission now made, with the unqualified and authoritative language of the Bible, when it tells us of the totality and the magnitude of human corruption? Wherein lies that desperate wickedness, which is every where ascribed to all the men of all the families that be on the face of the earth? And how can such a tribute of acknowledgment be awarded to the sages and the patriots of antiquity, who yet, as the partakers of our fallen nature, must be outcasts from the favour of God, and have the character of evil stamped upon the imaginations of the thoughts of their hearts continually.

In reply to these questions, let us speak to your own experimental recollections on a subject in which you are aided both by the consciousness of what passes within you, and by your observation of the character of others. Might not a sense of honour elevate that heart which is totally unfurnished with a sense of God? Might not an impulse of compassionate feeling be sent into that bosom which is never once visited by a movement of duteous loyalty towards the Lawgiver in heaven? Might not occasions of intercourse with the beings around us, develope whatever there is in our nature of generosity, and friendship, and integrity, and patriotism; and yet the unseen Being, who placed us in this theatre, be neither loved, nor obeyed, nor. listened to? Amid the manifold varieties of human character, and the number of constitutional principles which enter into its composition, might there not be an individual in whom the constitutional virtues so blaze forth and have the ascendency, as to give a general effect of gracefulness to the whole of this moral exhibition; and yet, may not that individual be as unmindful of his God, as if the principles of his constitution had been mixed up in such a different proportion, as to make him an odious and a revolting spectacle? In a word, might not Sensibility shed forth its tears, and Friendship perform its services, and Liberality impart of its treasure, and Patriotism earn the gratitude of its country, and honour maintain itself entire and untainted, and all the softenings of what is amiable, and all the glories of what is chivalrous and manly, gather into one bright effulgency of moral accomplishment on the person of him who never, for a single day of his life, subordinates one habit, or one affection, to the will of the Almighty; who is just as careless and as unconcerned about God, as if the native tendencies of his constitution had compounded him into a monster of deformity; and who just as effectually realizes this attribute of rebellion against his Maker, as the most loathsome and profligate of the species, that he walks in the counsel of his own heart, and after the sight of his own eyes?

The same constitutional variety may be seen on the lower fields of creation. You there witness the gentleness of one animal, the affectionate fidelity of another, the cruel and unrelenting ferocity of a third; and you never question the propriety of the language, when some of these instinctive tendencies are better reported of than others; or when it is said of the former of them, that they are the more fine, and amiable, and endearing. But it does not once occur to you, that, even in the very best of these exhibitions, there is any sense of God, or that the great masterprinciple of his authority is at all concerned in it. Transfer this contemplation back again to our species; and under the same complexional difference of the more and the less lovely, or the more and the less hateful, you will perceive the same utter insensibility to the consideration of a God, or the same utter inefficiency on the part of his law to subdue human habits and human inclinations. It is true, that there is one distinction between the two cases; but it all goes to aggravate the guilt and the ingratitude of man. He has an understanding which the inferior animals have not-and yet, with this understanding does he refuse practically to acknowledge God. He has a conscience, which they have not—and yet, though it whisper in the ear of his inner man the

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claims of an unseen Legislator, does he lull away his time in the slumbers of indifference, and live without him in the world.

Or go to the people of another planet, over whom the hold of allegiance to their Maker is unbroken-in whose hearts the Supreme sits enthroned, and throughout the whole of whose history there runs the perpetual and the unfailing habit of subordination to his law. It is conceiva able, that with them too, there may be varieties of temper and of natural inclination, and yet all of them be under the effective control of one great and imperious principle; that, in subjection to the will of God, every kind and every honourable disposition is cherished to the uttermost; and that in subjection to the same will, every tendency to anger, and malignity, and revenge, is repressed at the first moment of its threatened operation; and that, in this way, there will be the fostering of a constant encouragement given to the one set of instincts, and the struggling of a constant opposition made against the other. Now, only conceive this great bond of allegiance to be dissolved; the mighty and subordinating principle,

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