The independent press. (Abbeville C.H., S.C.) 1853-1860, 1855-07-27

well has it, "in the turning of the soul on
the poles Of truth" To do good to man
kind, and to live in conformity with the
| fitness of things, are, I suppose, substan-
italy tho same thing. and in a higher
sphere we shall be able to understand their
| agreement. But for this worlds purposes,
and mans present comprehension, Dean
Palccy's answer to tho question, what is vir-
tue? is the best, because the most intclligi-
BILE and easy Of application. However this
may be, it is the answer substantially of the
scripturcs-lovc, charity, to visit the father
less and widow, to do justice, to love mercy,
these make the sum of Christian morals rs
taught in the Bible. The Dean draws his
system from the scriptures.
To the next question, Why should we
be virtuous? Pa'ey answers because it will
secure toyou everlasting happiness. When
the teachers Of either have explained that
virtue is the doing good to mankind or act
ing agrccably to the fitness of things, or
turning the mind on the poles of truth, and
urge the scholar TO live accordingly the
disciple may reply, why should L? What
reason can the schools assign why 7 should
do these things and not the contrary {?
Paley replies, because it will secure TO YOU
everlasting happiness, not happiness in this
world, let it Le observed, but happiness in
the world to come; not that Of the senses
like scratching with the itch, but that Of
angels, and the spirits of just mcn made
perfect. Ii this answer is thought to he
unsatisfactory, and We are told that we
must live according to the fitness Of things.
because it is a noble and a pure happiness
50 TO live, it will be sufficient to reply that
the sanctions of a moral system are quite
good enough il they are Identical with those
Of the gospel: that the gospel is silent in
reference to the fitness OF things, Lnt urges
us IN every page, TO make everlasting hap
plness the object Of urwearicd effort; it tells
us that tEe great purpose Of life in this
world Is so TO live as to obtain happiness
IN the world to come; forgive men their
trespasses, and your father will forgive YOU;
lay up for yourselves treasures in Heaven:
Judge not that We be judged; whosoever
shall give one of these little ones cup of
cold water. he shall in no wise lose his re-
-sSasd sell what t,nu Last AMI give to the
poor, and thou s!,al: have treasure in Hcav-
en- do this and ye shall be saved, 10 that
and We .shall be damned, constitute the
sanctions of the bible for the maintainance
of virtue and the discouragcmcnt of vice.
TO obtain eternal happiness, is the motive
presented in the sacred writings for virtuous
conduct, it is that appealed to by Dean
Paley in lis system of morals.
The third question in moral science is,
what is the rule by which we may deter
mine whether a particular act is or as not
virtuous act. We admit that virtue is
what You say it is, and that we are obliged
to do what virtue enjoys; but how can We
ascertain what she cnjoys-by Whit rule
shall our judgment be regulated. One
writer replies, the titncsss OF things is the
rule: another, the moral sense ; a third.
sympathy; fourth right reason; Dean
Palcy answers, the will of God is the rule !:
that the will Of God is to be asccrtaincd
from the revelation of it in the gospel, and
when that is silent, and then only, we must
endeavor to find it by the light of nature.
In this emergency, he infers from the bcnev-
olcnce of the Supreme Being, that whatever
is conducive to the happiness of mankind
- agreeable to the will Of God, and that
the nature Of an act, whether it is or is not
agreeable 10 virtue, viii 4"oena, therefore,
on its tt>'dcncy to promote mans hapr'-
ness, that is, upon its utility. Now it is ev-
ident that there can be no valid objection
to the answer, that the will of God is the
rule desired, or to the maxim, that revela-
tion best instructs us in His will 1t is OH
ly to the mode by which we are to ascertain
that will in the absence of revelation, to
which any just opposition can be made.
five compare this mode with those preferred
by other writers, the fitness of things, &C.,
it will be found to differ from them in its
greater applicability only to the purposes of
life. What is conducive to the happiness
Of mankind is also agreeable to the fitness
Of things since the fitness of things, as
Dean Paley remarks, means their fitness to
produce happiness. But the inquiry, whetl-
er certain act is conducive to happiness,
isa palmer one than whetherssit IS agreea-
bic to the fitness Of things, and is, there
fore, to be preferred in the regulation of our
conduct in life. Utility is a touchstone on
ly to determine what!yvirtue is-if not the
best, the best we can command.
IfDean Paley's definition of virtue be
>neous or defective, where can you find a
9'Take Alistotle's as you give it.
7s,ayou say, according to Aristotle,
O;rtalous action. And If ask,
7be virtuous, he answers because
ppiness. Butin what does this
pRaley's explanation, except
Deans clearness? He tells
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