Изображения страниц
PDF
EPUB

of the best men, acknowledges the truth of what is so forcibly stated in the Bible, that he is a sinner in the sight of God, and that, if brought before the tribunal of a perfectly righteous Judge, he has no hope of acquittal, except through the merits and intercession of Him who is mighty to save.

CHAPTER VII.

ON THE SCRIPTURE DOCTRINE OF HUMAN DEPRAVITY.

IN the first chapter, I examined particularly Mr Combe's assumption, that the world, and especially the moral and intellectual condition of man, is in a state of slow and progressive improvement; and his argument derived from thence against the doctrine of man's original perfection, his fall from that state, and the consequent depravity of his nature. I think it was sufficiently proved, in the course of that investigation, that Mr Combe's views, in regard to these points, are quite destitute of any solid foundation.

are,

I could not in that preliminary chapter enter upon the phrenological view of the question, as it was necessary, before doing so, to state what the phrenological doctrines and what are the different powers of intellect, and the different propensities and principles of action, which in that science are stated to be comprehended in the complicated system of the human faculties. Having now in some degree explained what phrenology has revealed to us in regard to these, I shall proceed very shortly to state, 1st, What I understand to be the real scriptural doctrine of the depravity of human nature; and, 2d, What light, if any, is thrown upon

this subject by phrenology, and how the views which it affords agree with the scriptural doctrine; and in the course of this statement, I hope to be able to remove any shadow of ground which might appear to favour Mr Combe's objections.

In the first place, in maintaining the entire depravity of human nature as it at present exists, - that is, its universal degeneracy from its original and destined perfection, divines do by no means intend to teach that there are no tendencies towards good in the human constitution. It may be, that in maintaining strenuously a doctrine of such importance, and one which lies at the foundation of our faith, some divines may have used language too strong, or with too little qualification; but that is not to affect our estimate of the doctrine, so far as it is substantially true. Dr Chalmers has distinctly adverted to this, in his theological lectures, in a passage of which the following (extracted from notes taken in his class-room) will be found, I believe to contain the substance:

"The depravity of human nature is the initial article in Christianity. Christianity is, in truth, the religion of sinners. The world is in a state of enmity to God, in a state of ruin and decay. Consciousness tells us of the state; conscience of its guilt; but not perfectly, without the aids of the Word and the Spirit. There are too sweeping denunciations made on this subject by some theologians. They have put the conscience into a state of discrepancy with the fact. We must temper the representations of a fierce and flaming orthodoxy, and not needlessly exasperate the antipathies of men. While we maintain the entire depravity of human nature, yet still we must admit that there is virtue in

*

"I am not come to call the righteous, but sinners to repentance.”— Matthew, ix. 13.

the contrary, they are more easily satisfied than the higher sentiments; that they are soon gratified to their utmost capacity of enjoyment, and when so gratified, their cravings cease; while the sentiments peculiar to man seem to have no limits to their aspirations, but bear upon them the marks of being created for infinity.

Mr Combe seems to have been satisfied that his first statement was incorrect, and accordingly he has now modified it as follows:- "All the faculties when in excess are insatiable, and from the constitution of the world, never can be satisfied. They, indeed, may be soon satisfied on any particular occasion: Food will soon fill the stomach, &c.; but after repose they will all renew their solicitations. They must all, therefore, be regulated, particularly the propensities and lower sentiments." It seems to me that this statement is just as inaccurate as the former: but, supposing it admitted, what becomes of the great distinction formerly attempted to be drawn between the lower powers and those peculiar to man?

There is no such distinction as to the possibility of satisfying the faculties. They may all, high and low, be gratified on a particular occasion, but no gratification they can receive at any one time will satisfy them for ever. They all renew their solicitations. It would rather appear that the longings of the higher sentiments are the more difficult to satisfy of the two. Nothing in the present life can ever fully gratify their aspirations, and they can look for entire satisfaction only to another state of existence. This, and the higher value of their objects, are the true causes of their superior dignity.

With all this shifting of his ground, Mr Combe has completely failed in his attempt to establish a philosophical principle, which may serve as the foundation of a new system of morals. There are no discoveries to be made in morals,-every thing relating to the subject that

is either speculatively true or practically useful has been known for ages. All that is really of consequence to be known, is included in the short statement of Butler, that "man has various instincts and principles as brute creatures have, some leading directly to the good of the community, and some most directly to private good; and that he has several which brutes have not, particularly reflection or conscience, an approbation of some principles and actions, and disapprobation of others." Phrenology enables us to enumerate the instincts and principles here referred to a little more accurately than we could heretofore, to give them distinct names, and to state their uses and relative dignity. But with all this, it has not really furnished us with a single new propensity, sentiment, or principle of action, which was not before known to exist, by those practically acquainted with human nature. In saying this, I am saying nothing derogatory to the study of Phrenology: on the contrary, I consider it as its best recommendation, and its highest praise, that its dictates coincide perfectly with those of practical good sense; and the benefit which I expect to arise from it is this, that when it is more carefully studied and better understood, it may make the rules of good sense more generally received and more uniformly acted on. To effect any good in this way, however, much caution will be required; and care must be taken that we are not led away by plausible theory from the well known paths of practical morality.

It might have been better, if, instead of going about to establish new principles of morals, we contented ourselves with shewing wherein Phrenology coincides with principles already known. It is no small matter to have it proved, that among the sentiments peculiar to man of which it gives us an account, there are three which all will acknowledge to be of pre-eminent use and dignity,

R

as the best means of promoting his own happiness. Acting constantly under a sense of the presence of God, he would constantly endeavour so to act as to obtain his approbation; while cautiousness would lead him to avoid whatever might offend, and hope would point smiling to the delightful future, which nothing could disturb while he continued in obedience. The social qualities of adhesiveness, and the love of offspring, would of course lead, in private, and with relation to a more confined class of duties, to the same perfect and unblamable conduct, as the other sentiments we have mentioned in relation to their more extended sphere. Thus, all the faculties which could operate in any way as motives upon the conduct, would in this situation lead directly and necessarily to one result, -a perfect submission to the divine will.

But in this state man did not continue. He had his choice of remaining in a state of dependence upon God, or of leaving him and trusting to his own resources. He was induced, by what means we need not here inquire, to prefer the latter. He was seduced from his allegiance. He disobeyed a positive command, and in so doing, was guilty of an overt act of rebellion. He was, in consequence, banished from that intercourse with God which he had hitherto enjoyed, and sent into the world to reap the fruits of the choice he had made.

The change produced by this may be compared to that which the earth would sustain if separated from its connection with the sun,-if it were driven or attracted by any extraneous force from its present orbit. The earth and all its productions remaining the same, they would soon degenerate when deprived of the warmth and light of the solar rays.

In like manner, man, after the Fall, remained the same creature as he was before, but his situation was altered. He retained the same faculties, but the highest of these

« ПредыдущаяПродолжить »