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effected the French revolution. And have we not within the
last three or four years had reason to apprehend, that the
detestable maxims and correspondent measures of the late
French despotism had already bedimmed the public recol-
lections of democratic phrensy; had drawn off to other
objects the electric force of the feelings which had massed
and upheld those recollections; and that a favorable con-
currence of occasions was alone wanting to awaken the
thunder and precipitate the lightning from the opposite
quarter of the political heaven? (See THE FRIEND, p. 110.) 10
In part from constitutional indolence, which in the very
hey-day of hope had kept my enthusiasm in check, but still
more from the habits and influences of a classical education
and academic pursuits, scarcely had a year elapsed from the
commencement of my literary and political adventures be- 15
fore my mind sank into a state of thorough disgust and
despondency, both with regard to the disputes and the par-
ties disputant. With more than poetic feeling I exclaimed:
"The sensual and the dark rebel in vain,

Slaves by their own compulsion! In mad game
They break their manacles, to wear the name
Of freedom, graven on a heavier chain.

O liberty! with profitless endeavour
Have I pursued thee many a weary hour;

But thou nor swell'st the victor's pomp, nor ever

Didst breathe thy soul in forms of human power!
Alike from all, howe'er they praise thee,
(Nor prayer nor boastful name delays thee)
From superstition's harpy minions

And factious blasphemy's obscener slaves,
Thou speedest on thy cherub pinions,

The guide of homeless winds and playmate of the waves!"
FRANCE, a Palinodia.

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I retired to a cottage in Somersetshire at the foot of Quantock, and devoted my thoughts and studies to the foundations of religion and morals. Here I found myself 35 all afloat. Doubts rushed in; broke upon me "from the

fountains of the great deep," and fell "from the windows of heaven." The fontal truths of natural religion and the books of Revelation alike contributed to the flood; and it was long ere my ark touched on an Ararat, and rested. The idea of 5 the Supreme Being appeared to me to be as necessarily implied in all particular modes of being as the idea of infinite space in all the geometrical figures by which space is limited. I was pleased with the Cartesian opinion, that the idea of God is distinguished from all other ideas by involving its 10 reality; but I was not wholly satisfied. I began then to ask myself, what proof I had of the outward existence of anything? Of this sheet of paper for instance, as a thing in itself, separate from the phænomenon or image in my perception. I saw, that in the nature of things such proof is 15 impossible; and that of all modes of being, that are not objects of the senses, the existence is assumed by a logical necessity arising from the constitution of the mind itself, by the absence of all motive to doubt it, not from any absolute contradiction in the supposition of the contrary. Still 20 the existence of a being, the ground of all existence, was not yet the existence of a moral creator, and governor. "In the position, that all reality is either contained in the necessary being as an attribute, or exists through him, as its ground, it remains undecided whether the properties of in25 telligence and will are to be referred to the Supreme Being

in the former or only in the latter sense; as inherent attributes, or only as consequences that have existence in other things through him. Thus organization, and motion, are regarded, as from God, not in God. Were the latter the 30 truth, then notwithstanding all the pre-eminence which must be assigned to the ETERNAL FIRST from the sufficiency, unity, and independence of his being, as the dread ground of the universe, his nature would yet fall far short of that, which we are bound to comprehend in the idea of GOD. 35 For, without any knowledge or determining resolve of its

own, it would only be a blind necessary ground of other things and other spirits; and thus would be distinguished from the FATE of certain ancient philosophers in no respect, but that of being more definitely and intelligibly described." KANT'S Einzig möglicher Beweisgrund: vermischte Schriften, 5 zweiter Band, § 102 and 103.

For a very long time, indeed, I could not reconcile personality with infinity; and my head was with Spinoza, though my whole heart remained with Paul and John. Yet there had dawned upon me, even before I had met with the 10 Critique of the Pure Reason, a certain guiding light. If the mere intellect could make no certain discovery of a holy and intelligent first cause, it might yet supply a demonstration, that no legitimate argument could be drawn from the intellect against its truth. And what is this more than 15 St. Paul's assertion, that by wisdom, (more properly translated by the powers of reasoning) no man ever arrived at the knowledge of God? What more than the sublimest, and probably the oldest, book on earth has taught us,

"Silver and gold man searcheth out:

Bringeth the ore out of the earth, and darkness into light.

But where findeth he wisdom?

Where is the place of understanding?

The abyss crieth; it is not in me!
Ocean echoeth back; not in me!

Whence then cometh wisdom?
Where dwelleth understanding?

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And as he weighed out the winds, and measured the sea,
And appointed laws to the rain,

And a path to the thunder,

A path to the flashes of the lightning!

Then did he see it,

And he counted it;

He searched into the depth thereof,

And with a line did he compass it round!

But to man he said,

The fear of the Lord is wisdom for THEE!
And to avoid evil,

That is thy understanding."-JOB, CHAP. 28th.

I become convinced, that religion, as both the cornerstone and the key-stone of morality, must have a moral 15 origin; so far at least, that the evidence of its doctrines could not, like the truths of abstract science, be wholly independent of the will. It were therefore to be expected, that its fundamental truth would be such as MIGHT be denied; though only by the fool, and even by the fool from the mad20 ness of the heart alone!

The question then concerning our faith in the existence of a God, not only as the ground of the universe by his essence, but as its maker and judge by his wisdom and holy will, appeared to stand thus. The sciential reason, whose objects 25 are purely theoretical, remains neutral, as long as its name and semblance are not usurped by the opponents of the doctrine. But it then becomes an effective ally by exposing the false show of demonstration, or by evincing the equal demonstrability of the contrary from premises equally logi30 cal. The understanding mean time suggests, the analogy of experience facilitates, the belief. Nature excites and recalls it, as by a perpetual revelation. Our feelings almost necessitate it; and the law of conscience peremptorily commands it. The arguments, that at all apply to it, are in its 35 favor; and there is nothing against it, but its own sublimity. It could not be intellectually more evident without

becoming morally less effective; without counteracting its own end by sacrificing the life of faith to the cold mechanism of a worthless because compulsory assent. The belief of a God and a future state, (if a passive acquiescence may be flattered with the name of belief), does not indeed always 5 beget a good heart; but a good heart so naturally begets the belief, that the very few exceptions must be regarded as strange anomalies from strange and unfortunate circumstances.

From these premises I proceeded to draw the following 10 conclusions. First, that having once fully admitted the existence of an infinite yet self-conscious Creator, we are not allowed to ground the irrationality of any other article of faith on arguments which would equally prove that to be irrational, which we had allowed to be real. Secondly, that 15 whatever is deducible from the admission of a self-comprehending and creative spirit may be legitimately used in proof of the possibility of any further mystery concerning the divine nature. "Possibilitatem mysteriorum (Trinitatis, &c.) contra insultus Infidelium et Hæreticorum a contradictioni- 20 bus vindico; haud quidem veritatem, quæ revelatione solâ stabiliri possit"; says LEIBNITZ in a letter to his Duke. He then adds the following just and important remark. "In vain will tradition or texts of scripture be adduced in support of a doctrine, donec clava impossibilitatis et contradi- 25 ctionis e manibus horum Herculum extorta fuerit. For the heretic will still reply, that texts, the literal sense of which is not so much above as directly against all reason, must be understood figuratively, as Herod is a fox, &c."

These principles I held, philosophically, while in respect 30 of revealed religion I remained a zealous Unitarian. I considered the idea of the Trinity a fair scholastic inference from the being of God, as a creative intelligence; and that it was therefore entitled to the rank of an esoteric doctrine of natural religion. But seeing in the same no practical or 35

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