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true goodness, and that by which they are especially agreeable to the mind of their Creator. But the true goodness of a thing must be its agreeableness to its end, or its fitness to answer the design for which it was made. Therefore they are good moral agents, whose temper of mind or propensity of heart, is agreeable to the end for which God made moral agents. But as has been shewn, the last end for which God has made moral agents must be the last end for which God has made all things: it being evident, that the moral world is the end of the rest of the world; the inanimate and unintelligent world being made for the rational and moral world, as much as a house is prepared for the inhabitants.

By these things it appears, that a truly virtuous mind, being as it were under the sovereign dominion of love to God, above all things, seeks the glory of God, and makes this his supreme, governing, and ultimate end. This consists in the expression of God's perfections in their proper effects,--the manifestation of God's glory to created understandings,—the communications of the infinite fulness of God to the creature -the creature's highest esteem of God, love to, and joy in him—and in the proper exercises and expressions of these.And so far as a virtuous mind exercises true virtue in benevolence to created beings, it chiefly seeks the good of the creature; consisting in its knowledge or view of God's glory and beauty, its union with God, conformity and love to him, and joy in him. And that disposition of heart, that consent, union, or propensity of mind to being in general, which appears chiefly in such exercises, is VIRTUE, truly so called; or in other words, true GRACE and real HоLINESS. And no other disposition or affection but this is of the nature of virtue.

Corollary. Hence it appears that those schemes of religion or moral philosophy, which-however well in some respects they may treat of benevolence to mankind and other virtues depending on it, yet-have not a supreme regard to God, and love to him laid as the foundation, and all other virtues handled in a connection with this, and in subordination to it, are not true schemes of philosophy, but are fundamentally and essentially defective. And whatever other benevolence or generosity towards mankind, and other virtues, or moral qualifications which go by that name, any are possessed of, that are not attended with a love to God which is altogether above them, and to which they are subordinate, and on which they are dependent, there is nothing of the nature of true virtue or religion in them. And it may be asserted in general, that nothing is of the nature of true virtue, in which God is not the first and the last; or which, with regard to their exercises in general, have not their first foundation and source in apprehensions of God's supreme dignity and glory, and in answerable esteem and love of him, and have not respect to God as the supreme end.


Concerning the secondary and inferior Kind of Beauty.

THOUGH What has been spoken of is alone justly esteem. ed the true beauty of moral agents, or spiritual beings; this alone being what would appear beautiful in them upon a clear and comprehensive view of things; and therefore alone is the moral amiableness of beings that have understanding and will, in the eyes of him that perfectly sees all things as they are; yet there are other qualities, other sensations, propensities and affections of mind, and principles of action, that often obtain the epithet of virtuous, and by many are supposed to have the nature of true virtue, which are entirely of a distinct nature from this, and have nothing of that kind; and therefore are erroneously confounded with real virtue.

That consent, agreement, or union of being to being, which has been spoken of, viz. the union or propensity of minds to mental or spiritual existence, may be called the highest and primary beauty; being the proper and peculiar beauty of spiritual and moral beings, which are the highest and first part of the universal system, for whose sake all the rest has existence. Yet there is another, inferior, secondary beauty, which is some image of this, and which is not peculiar to spiritual beings, but is found even in inanimate things; which consists in a mutual consent and agreement of different things, in form, manner, quantity, and visible end or design; called by the various names of regularity, order, uniformity, symmetry, proportion, harmony, &c. Such is the mutual agreement of the various sides of a square, or equilateral triangle, or of a regular polygon. Such is, as it were, the mutual consent of the different parts of the periphery of a circle, or surface of a sphere, and of the corresponding parts of an ellipsis. Such is the agreement of the colours, figures, dimensions, and distances of the different spots on a chess board. Such is the beauty of the figures on a piece of chintz or brocade. Such is the beautiful proportion of the various parts of a human body or countenance. And such is the sweet mutual consent and agreement of the various notes of a melodious tune. This is the same that Mr. HUTCHINSON, in his Treatise on Beauty, expresses by uniformity in the midst of variety. Which is no other than the consent or agreement of different things in form, quantity, &c. He observes, that the greater the variety is in equal uniformity the greater the beauty. Which is no more than to say, the more there are of different mutually agreeing things, the greater is the beauty. And the reason of that is, because it is more

considerable to have many things consent one with another, than a few only.

The beauty which consists in the visible fitness of a thing to its use, and unity of design, is not a distinct sort of beauty from this. For it is to be observed, that one thing which contributes to the beauty of the agreement and proportion of various things, is their relation one to another; which connects them, and introduces them together into view and consideration, and whereby one suggests the other to the mind, and the mind is led to compare them, and so to expect and desire agreement. Thus the uniformity of two or more pillars, as they may happen to be found in different places, is not an equal degree of beauty, as that uniformity in so many pillars in the corresponding parts of the same building. So means and an intended effect are related one to another. The answerableness of a thing to its use is only the proportion and fitness of a cause or means to a visibly designed effect, and so an effect suggested to the mind by the idea of the means. This kind of beauty is not entirely different from that beauty which there is in fitting a mortice to its tenon. Only when the beauty consists in unity of design, or the adaptness of a variety of things to promote one intended effect, in which all conspire, as the various parts of an ingenious complicated machine, there is a double beauty, as there is a twofold agreement and conformity First, there is the agreement of the various parts to the designed end. Secondly, through this designed end or effect, all the various particulars agree one with another as the general medium of their union, whereby they, being united in this third, are all united one to another.

The reason, or at least one reason, why God has made this kind of mutual agreement of things beautiful and grateful to those intelligent beings that perceive it, probably is, that there is in it some image of the true, spiritual, original beauty which has been spoken of; consisting in being's consent to being, or the union of spiritual beings in a mutual propensity and affection of heart. The other is an image of this, because by that uniformity diverse things become as it were one, as it is in this cordial union. And it pleases God to observe analogy in his works, as is manifest in fact in innumerable instances; and especially to establish inferior things with analogy to superior. Thus, in how many instances has he formed brutes in analogy to the nature of mankind? and plants in analogy to animals, with respect to the manner of their generation, nutrition, &c. And so he has constituted the external world in analogy to the spiritual world in numberless instances; as might be shewn, if it were necessary, and here were a proper place for it.-Why such analogy in God's works pleased him, it is not needful now to inquire. It is sufficient

that he makes an agreement of different things, in their form, manner, measure, &c. to appear beautiful, because here is some image of an higher kind of agreement and consent of spiritual beings. It has pleased him to establish a law of nature, by virtue of which the uniformity and mutual correspondence of a beautiful plant, and the respect which the various parts of a regular building seem to have one to another, and their agreement and union, and the consent or concord of the various notes of a melodious tune, should appear beautiful; because therein is some image of the consent of mind, of the different members of a society or system of intelligent beings, sweetly united in a benevolent agreement of heart.

And here by the way I would further observe, probably it is with regard to this image or resemblance which secondary beauty has of true spiritual beauty, that God has so constituted nature, that the presenting of this inferior beauty, especially in those kinds of it which have the greatest resemblance of the primary beauty, as the harmony of sounds and the beauties of nature, have a tendency to assist those whose hearts are under the influence of a truly virtuous temper to dispose them to the exercises of divine love, and enliven in them a sense of spiritual beauty."

From what has been said we may see that there are two sorts of agreement or consent of one thing to another. (1.) There is a cordial agreement; that consists in concord and union of mind and heart: which, if not attended (viewing things in general) with more discord than concord, is true virtue, and the original or primary beauty, which is the only true moral beauty. (2.) There is a natural union or agreement; which, though some image of the other, is entirely a distinct thing; the will, disposition, or affection of the heart having no concern in it, but consisting only in uniformity and consent of nature, form, quantity, &c. (as before described,) wherein lies an inferior secondary sort of beauty, which may in distinction from the other, be called natural beauty. This may be sufficient to let the reader know how I shall hereafter use the phrase cordial and natural agreement; and moral, spiritual, divine, and primary original beauty, and secondary or natural beauty. Concerning this latter, the inferior kind of beauty, the following things may be observed:

1. The cause why secondary beauty is grateful to men, is only a law of nature which God has fixed, or an instinct he has given to mankind; and not their perception of the same thing which God is pleased to regard as the ground or rule by which he has established such a law of nature. This appears in two things.

(1.) That which God respects, as the ground of this law of nature whereby things having a secondary beauty are

made grateful to men, is their mutual agreement and proportion, in measure, form, &c. But in many instances, persons that are gratified and affected with this beauty, do not reflect on that particular agreement and proportion which, according to the law of nature, is the ground and rule of beauty in the case, yea, are ignorant of it. Thus a man may be pleased with the harmony of the notes in a tune, and yet know nothing of that proportion or adjustment of the notes, which by the law of nature is the ground of the melody. He knows not, that the vibrations in one note regularly coincide with the vibrations in another; that the vibrations of a note coincide in time with two vibrations of its octave; and that two vibrations of a note coincide with three of its fifth, &c.--Yea, he may not know that there are vibrations of the air in the case, or any corresponding motions in the organs of hearing, in the auditory nerve, or animal spirits. So a man may be affected and pleased with a beautiful proportion of the features in a face, and yet not know what that proportion is, or in what measures, quantities, and distances it consists. In this, therefore, a sensation of secondary beauty differs from a sensation of primary and spiritual beauty, consisting in a spiritual union and agreement. What makes the latter grateful, is perceiving the union itself. It is the immediate view of that wherein the beauty fundamentally lies, that is pleasing to the virtuous mind.

(2.) God, in establishing such a law-that mutual natural agreement of different things, in form, quantity, &c. should appear beautiful or grateful to men-seems to have had regard to the resemblance there is in such a natural agreement, to that spiritual, cordial agreement, wherein original beauty consists, But it is not any reflection upon, or perception of, such a resemblance, that is the reason why such a form or state of objects appear beautiful to men: but their sensation of pleasure, on a view of this secondary beauty, is immedi ately owing to the law God has established, or the instinct he has given.

2. Another thing observable concerning this kind of beauty, is that it affects the mind more (other things being equal,) when taken notice of in objects which are of considerable importance, than in little trivial matters. Thus the symmetry of the parts of a human body or countenance, affects the mind more than the beauty of a flower. So the beauty of the solar system, more than as great and as manifold an order and uniformity in a tree. And the proportions of the parts of a church, or a palace, more than the same proportions in some little slight compositions, made to please children.

3. Not only uniformity and proportion, &c. of different things is requisite, in order to this inferior beauty; but also some relation or connection of the things thus agreeing one



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