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Virtutibus.) is that whatever is commendable is virtuous, and vice the contrary.

Thus, under the head of liberality, besides what we call generosity, he includes " neatness in dress, "elegance in a house," and this, he says, “with"out any regard to utility. He also is to be classed "among the liberal who keeps animals for pleasure, "or for the sake of being admired."

says,

After mentioning Plato's division of the soul into three parts, he assigns the virtues peculiar to each of them. "Of the rational part of man," he "the virtue is prudence, of the animal (Juμodovo) the virtues are gentleness, and forti"tude; of the concupiscible part, (Gun.nov) "the virtues of temperance and continence; and "those of the whole soul are justice, liberality, and

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magnanimity." (De Virtutibus et Vitiis.) I do not, however, find the above mentionsd division of the faculties of the soul in the works of Plato.

Aristotle's ideas of justice were much more extensive than those of most other philosophers, or perhaps those of statesmen. "The first justice,” he says) (De Virtutibus) respects the gods; the "next the demons; then those relating to our coun

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try and our parents, and the last the dead, in

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" which

"which is included piety, which is either a part of "justice or follows it."

This is the only passage in the works of Aristotle in which mention is made of gods, and here he evidently means such gods as were, acknowledged by his country. However, the neglect or contempt of these rites of worship, whatever they were, he would have punished. "It is injustice," he adds, (Ib.) " to violate the custom and institution "of our country, and not to obey the laws and the "magistrates." This includes the principle of persecution for religious opinions and practices, which Aristotle, no doubt, held, in common with all the philosophers and magistrates of his time, so that nothing better could reasonably be expected of him.

Thus we have seen the result of the speculation, and laborious researches, of the most acute and sagacious of the Grecian philosophers, of a man who, with respect both to genius and industry, may be classed among the first of mankind, on these most important subjects. But notwithstanding marks of superior good sense, and discernment, in the writings of Aristotle, we do not find in them any real advance in theological or moral science. And as to any practical use of his doctrines, it appears to be

something

something less than the world was in possession of before.

As to the great object of heathen philosophy in general, which was to enable men to bear the evils of life, and the fear or the pains of death, he never, that I recollect, so much as mentions the subject; but treats of generation and dissolution merely as natural phenomena, to be explained upon physical principles, but he never regards them in a moral light. On the consequence of death, and a state of retribution after it, he is likewise wholly silent ; probably from not believing any thing either of the notions of the vulgar, or the refined speculations of Plato. Had the subjects been much upon his mind, he must have treated of them, and with seriousness, as in themselves highly interesting to himself; as well as to the rest of mankind.

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What is peculiarly remarkable in Aristotle, is that though he reasons much, and disputes with wonderful subtlety, he seems to have felt nothing. He never expresses himself with any warmth, or any degree of sensibility, when he is treating of the most important subjects; but writes concerning God, and the soul, and of virtue and vice, with as much coolness as he describes his plants and animals. How different, in this respect, as well as in many

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many others, are the writings of Aristotle from the Psalms of David, the writings of the prophets, and other devotional and moral articles in the books of scripture, penned by men of no uncommon ability of any kind, but deeply impressed with the importance of the subjects on which they write, and having more knowledge of them. They know infinitely more of God, and of his constant attention to the affairs of men, individuals as well as nations, and therefore they write as if they were really sensible of his presence with them, and his unremitted attention to them, as the proper author of all the good and evil that fell to their lot. They regarded him not only as their moral governor, and final judge, but as their father, and their friend; and thence were led to address themselves to him on all interesting occasions.

What is there, in this respect, in all the heathen writings to compare with the language of the Psalms? To quote a few verses out of thousands, I shall just transcribe the beginning of the 116th. Psalm. I love the Lord because he has heard voice, and my supplications. Because he has inclined his ear unto me, therefore will I call upon him as long as I live. The sorrows of death compassed me, and the pains of hell got hold upon me. I found trouble

my

and

and sorrow, then called I upon the name of the Lord, O Lord I beseech thee, deliver my soul. &c.

&c.

I am tempted to add the beginning of the 139th Psalm. O Lord thou hast searched me and known me. Thou knowest my down sitting and my uprising. Thou understandest my thoughts afar off. Thou compassest my path, and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me. It is high, I cannot at

tain unto it.

This is language that comes from the heart, implying a feeling sense of the intimate presence, and constant inspection, of God, naturally producing a direct address to him, which does not appear ever to have been made by any of the philosophers. Their feelings, therefore, must have been very different. Supposing them to have been the same in kind, they must have been unspeakably different in degree. Their acknowledgment of the universal presence of God must have been mere speculation, and rested, as we say, in head, but never reached the heart. But this strikes us in every psalm of David.

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