which is morally wrong is before the mind, it excites an emotion directly the reverse of an emotion of beauty. In other words, it is impossible for us to contemplate a case of moral wrong, without having, in addition to those feelings of disapproval by means of which its immorality is revealed in the mind, other emotions more or less painful. We not only condemn it as a violation of rectitude, but it is at once clothed, in our view of it, in features that are unlovely and hateful. The phrase Moral Deformity, like the opposite one of Moral Beauty under the reverse of circumstances, has its origin in the internal experience which has just been described. It is used to designate the abstract conception, which, in connexion with that experience, we are enabled to form of Deformity of a moral kind. 240. Of the correspondence between the degrees of moral beauty, and the quickness or liveliness of the moral sensibilities. The ability to contemplate moral worth, wherever it exists, in the aspect of the beautiful, and to throw around it a lustre, which has its origin in the fountains of the heart, is unquestionably an important fact in the history of the mind. We have thus a source of pleasure opened to us, which is not only abundant, but flows forth without any corrupting ingredient. But it is proper to add, that moral beauty does not shine equally upon all minds; while to some it walks in brightness like the clear sun in the heavens, to others it appears dimly, in clouds and vapours. There are a number of causes which have more or less influence in accounting for this difference. The first is original or constitutional difference in the moral sensibilities. It appears to be regarded as an admitted fact, that there are original differences of moral as well as of intellectual character; and as there are some who are naturally dull in the comprehension of the truths of science, so there are some also who are naturally sluggish and obtuse in the matter of moral perspicacity. The latter, for this reason, take less pleasure than they otherwise would in the contemplation of moral objects; and the objects themselves, which in the eyes of persons of livelier moral sensibilities possess the highest attractions, are almost wholly destitute of beauty. Another reason why, in the minds of some persons, moral beauty is comparatively so lustreless and unattractive, is because they voluntarily yield too great an ascendency to the lower principles of our nature. He who does not keep those lower appetites and propensities, which we have in common with the brutes, under suitable regulation, must not only undergo the penalty of bodily suffering, but will inevitably find a thick mist of impurity spreading itself over the mind, which will not only obscure the inward eye of moral perception, but will of course extinguish, in a corresponding degree, the glow of outward moral excellence. "He that hath light within his own clear breast, $241. Of the perception of moral beauty considered as a source of happiness. But, while this source of happiness is closed, in a considerable degree, to the vicious, it remains fresh and undiminished in the heart that is animated by pure and upright sentiments. There are other sources of happiness, which, in a true estimate of our condition, are not to be lost sight of; but there is none so pure and exalting, excepting that which is connected with the possession of virtue in our own bosoms, as the pleasure which results from the contemplation of virtue in others. It was the case with some of the old English theologians, that they divided the affection or passion of Love into two kinds, viz., the love of BENEVOLENCE and the love of COMPLACENCY. By the love of benevolence they seem to have intended to express a desire for the good of others, irrespective of their character. There are probably some persons in whose characters it is impossible for us to take delight, but for whose good we may nevertheless have an ardent desire. This is the love of BENEVOLENCE; and is such as we may suppose the Supreme Being to exercise towards the human race in their state of rebellion and opposition to himself. By the love of COMPLACENCY, in distinction from the other form of love, the theological writers referred to appear to have intended to express that pleased or joyful emotion of the soul, which arises in view of any form of existence that is intrinsically excellent, particularly in view of moral excellence. Although the terms which were formerly employed to intimate this kind of benevolence are in some degree gone out of use, it is unquestionable that they express an important fact in the philosophy of the mind. The mind is so constituted that it is not only capable of perceiving, as has already been explained in its proper place, physical, or, rather, material beauty, but also intellectual and pathematic, and particularly moral beauty. It is the last which is the highest kind or perfection of beauty. The emotions which are involved in the revelation of any form of moral beauty to the mind (for it is by means of emotions that beauty in any case whatever is disclosed to us) are impregnated with happiness. They flow out on every side with emanations of pure, unmixed beatitude. Of course, the degree of the happiness will be in proportion to the vividness or energy of the emotion; but, so far as it exists at all, whether more or less, it is not only unalloyed, but is pure to the degree of celestial brightness. Here is a fountain of enjoyment, too often unvisited, which those that taste of shall live. Here is a river of pleasure, which, amid all the disappointments and sorrows of life, can never fail. § 242. Of the moral beauty of the character of the Supreme Being. These views are susceptible of a religious application. Theologians appear to agree in asserting that one great source of happiness, both in this and in a future life, consists in the contemplation of the character of the Supreme Being. The character of God is revealed to us internally rather than outwardly; to the intellectual rather than to the bodily vision. We are given to understand by theological writers, and by writers on practical religion generally, that this great idea, as it exists in the intellect or understanding, is susceptible of being invested with a radiance and intensity of beauty, which beams forth from the natural sensibilities or heart. Without assuming to give an opinion on the theological or scriptural correct ness of this view, it is beyond question that it is, and must be, philosophically true. From the nature of the case, whatever is beautiful, and is perceived to be beautiful, must "walk in brightness." And the idea of the Supreme Being, when revealed in its due and full proportions, whether the revelation be made to angels or to men, cannot be otherwise than infinitely glorious. "Thy sun shall no more go down; neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light." And as there never can be a perception of beauty without involving more or less of happiness, we can in some degree understand how it is, when the idea or image of the Supreme Being takes possession of a purified and holy mind, that it becomes a fountain of blessedness, perpetual and unutterable. But in regard to beauty, material as well as moral, it is to be recollected that all beauty is practically nothing, and is the same as if it had no existence, unless it is perceived. And the light of moral beauty is not perceptible, and, from the nature of the case, cannot be perceptible to the mind which is itself involved in moral obscuration. Accordingly it is said in Scripture," blessed are the PURE IN HEART, for they shall see God." These expressions imply that the moral excellence of the Deity cannot be fully perceived, and the blessedness attendant on its perception cannot be fully realized, except by hearts that are themselves morally pure. This is a great truth; and is as strongly founded in philosophy as it is express and unquestionable in religion. Accordingly, as the heart becomes pure, the upward glory is let in. At first dimly, like the glimmerings of the new moon, and afterward in full-orbed magnificence. And hence it frequently happens, that those who have laboured, through a large portion of life, to correct their moral deformities, and begin at last, through Divine assistance, to bring their souls into a morally right position in reference to the Supreme Being, speak of the enlargement of the Divine manifestation, of glory accumulated to glory, and of happiness poured upon happiness." The Sun of Righteousness," we quote the language of one who thus describes his own personal experience," has been gradually draw ing nearer and nearer, appearing larger and brighter as he approached, and now he fills the whole hemisphere ; pouring forth a flood of glory, in which I seem to float like an insect in the beams of the sun; exulting, yet almost trembling, while I gaze on this excessive brightness, and wondering, with unutterable wonder, why God should deign thus to shine upon a sinful worm." CHAPTER V. NATURE OF MORAL SUBLIMITY. § 243. Remarks in explanation of the moral sublime. WE proceed now to remark further, as incidental to the main subject of the Moral Sensibilities, that there is a Moral Sublimity as well as a Moral Beauty. Such is the constitution of our mental being, that we naturally regard those actions of men as Morally Sublime which, in the first place, are morally good in their character, but which are characterized by being put forth under such circumstances as strongly to affect our feelings. Moral sublimity, accordingly, does not appear to differ from Moral Beauty so much in kind or nature as in degree. There appears to be a progression from the morally Beautiful to the morally Sublime, which is precisely analogous to what we have already seen to exist in respect to the Beautiful and Sublime in the natural world. All, therefore, that seems to be necessary to an understanding of Moral Sublimity, in distinction from Moral Beauty, is to contemplate some of those traits which are morally beautiful, under such circumstances as will present them to view in an increased and intense aspect. It is chiefly the intensity of the morally beautiful action which enhances it to the character of moral sublimity; because an energetic or intense action, when it comes under our notice, necessarily produces in us a corresponding vividness or intensity of emotion; and it seems to be conceded, that the inward emotion may justly be regarded as the true measure both of beauty and sublimity. |