Doctrine Of The Will Part 8

7. I remark again that the doctrine of mixed moral action is contradicted by the express teachings of inspiration. "Whosoever cometh after me," says Christ, "and forsaketh not _all_ that he hath, he cannot be my disciple." The Bible knows men only as the disciples, or not disciples, of Christ. All who really comply with the condition above named are His disciples. All others, however near their compliance, are not His disciples, any more than those who have not conformed in any degree. If an individual has really conformed to this condition, he has surely done his entire duty. He has loved with all his heart. What other meaning can we attach to the phrase, "forsaketh all that he hath?" All persons who have not complied with this principle are declared to be wholly without the circle of disciples.h.i.+p. What is this, but a positive a.s.sertion, that a moral action of a mixed character is an impossibility?

Again. "No man can serve two masters." "Ye cannot serve G.o.d and mammon."

Let us suppose that we can put forth intentions of a mixed character--intentions partly sinful and partly holy. So far as they are in harmony with the law, we serve G.o.d. So far as they are not in harmony with the law, we serve Mammon. Now, if all our moral exercises can be of a mixed character, then it is true that, at every period of our lives, we can serve G.o.d and Mammon. The service which we can render also to each, may be in every conceivable degree. We may render, for example, ninety-nine degrees of service to G.o.d and one to Mammon, or ninety-nine to Mammon and one to G.o.d. Or our service may be equally divided between the two. Can we conceive of a greater absurdity than this?

What also is the meaning of such declarations as this, "no fountain can send forth both sweet water and bitter," if the heart of man may exercise intentions combining such elements as sin and holiness?

Declarations of a similar kind abound in the Bible. They are surely without meaning, if the doctrine of Mixed Moral Actions is true.

8. Finally. It may be questioned whether the whole range of error presents a dogma of more pernicious tendency than the doctrine of Mixed Moral Actions. It teaches moral agents that they may be selfish in all their moral exercises, and yet have enough of moral purity mingled with them to secure acceptance with the "Judge of all the earth." A man who has adopted such a principle will almost never, whatever his course of life may be, seem to himself to be dest.i.tute of real virtue. He will always seem to himself to possess enough of it, to render his acceptance with G.o.d certain. The kind of virtue which can mingle itself with selfishness and sin in individual intentions or moral acts, may be possessed, in different degrees, by the worst men on earth. If this be a.s.sumed as real holiness--that holiness which will stand the ordeal of eternity, who will, who should conceive himself dest.i.tute of a t.i.tle to heaven? Here is the fatal rock on which myriads of minds are wrecked for ever. Let it ever be borne in mind, that the same fountain cannot, at the same time and place, "send forth both sweet water and bitter." "Ye cannot serve G.o.d and Mammon."

OBJECTIONS.

Two or three objections to the doctrine above established demand a pa.s.sing notice here.

AN ACT OF WILL MAY RESULT FROM A VARIETY OF MOTIVES.

1. It is said that the mind may act under the influence of a great variety of motives at one and the same time. The same intention, therefore, may be the result of different and opposite motives, and as a consequence, combine the elements of good and evil. In reply, I remark, that when the Will is in harmony with the Moral law, it respects the good and rejects the bad, alike in _all_ the motives presented. The opposite is true when it is not in harmony with the law. The same regard or disregard for moral obligation which will induce an individual to reject the evil and choose the good, or to make an opposite choice, in respect to one motive, will induce the same in respect to all other motives present at the same time. A mixed moral act can no more result from a combination of motives, than different and opposite motions can result in the same body at the same time, from forces acting upon it from different directions.

LOVING WITH GREATER INTENSITY AT ONE TIME THAN ANOTHER.

2. It is said that we are conscious of loving our friends, and serving G.o.d, with greater strength and intensity at one time than at another.

Yet our love, in all such instances, is real. Love, therefore, may be real, and yet be greatly defective--that is, it may be real, and embrace elements morally wrong. It is true, that love may exist in different degrees, as far as the action of the Sensibility is concerned. It is not so, however, with love in the form of intention--intention in harmony with moral obligation, the only form of love demanded by the moral law.

Such intention, in view of the same degrees of light, and under the same identical influences, cannot possess different degrees of intensity. The Will always yields, when it really does yield at all to moral obligation, with all the intensity it is, for the time being, capable of, or the nature of the case demands.

MOMENTARY REVOLUTIONS OF CHARACTER.

3. On this theory, it is said, an individual may become perfectly good and perfectly bad, for any indefinite number of instances, in any definite period of time. This consequence, to say nothing of what is likely to take place in fact, does, as far as possibility is concerned, follow from this theory. But let us contemplate it, for a moment, in the light of an example or two. An individual, from regard to moral obligation, maintains perfect integrity of character, up to a given period of time. Then, under the influence of temptation, he tells a deliberate falsehood. Did his previous integrity so fuse itself into that lie, as to make it partly good and partly bad?--as to make it anything else than a _total_ falsehood? Did the prior goodness of David make his acts of adultery and murder partly good and partly bad? Let the advocate of mixed moral action extract the elements of moral goodness from these acts if he can. He can just as well find these elements here, as in any other acts of disobedience to the Moral law. "The righteousness of the righteous cannot save him" from total sinfulness, any more than from condemnation "in the day of his transgression."

CHAPTER XI.

RELATION OF THE WILL TO THE INTELLIGENCE AND SENSIBILITY, IN ALL ACTS OR STATES, MORALLY RIGHT OR WRONG.

THE Will, sustaining the relation it does to the Intelligence and Sensibility, must yield itself to the control of one or the other of these departments of our nature. In all acts and states morally right, the Will is in harmony with the Intelligence, from respect to moral obligation or duty; and all the desires and propensities, all the impulses of the Sensibility, are held in strict subordination. In all acts morally wrong, the Will is controlled by the Sensibility, irrespective of the dictates of the Intelligence. Impulse, and not a regard to the just, the right, the true and the good, is the law of its action. In all such cases, as the impulses which control the Will are various, the external forms through which the internal acts, or intentions, will manifest themselves, will be equally diversified. Yet the _spring_ of action is in all instances one and the same, impulse instead of a regard to duty. Virtue does not consist in being controlled by _amiable_, instead of _dissocial_ and _malign_ impulses, and in a consequent exterior of a corresponding beauty and loveliness. It consists in a voluntary harmony of intention with the just, the right, the true and the good from a sacred respect to moral obligation, instead of being controlled by mere impulse of any kind whatever. On the principle above ill.u.s.trated, I remark:

THOSE WHO ARE OR ARE NOT TRULY VIRTUOUS, HOW DISTINGUISHED.

1. That the real distinction between those who are truly virtuous, and those who are not, now becomes apparent. It does not consist, in all instances, in the mere exterior _form_ of action, but in the _spring_ or _intention_ from which all such action proceeds. In most persons, and in all, at different periods, the amiable and social propensities predominate over the dissocial and malign. Hence much of the exterior will be characterized by much that is truly beautiful and lovely. In many, also, the impulsive power of conscience--that department of the Sensibility which is correlated to the idea of right and wrong, and impels to obedience to the Moral law--is strongly developed, and may consequently take its turn in controlling the Will. In all such instances, there will be the external forms of real virtue. It is one thing, however, to put on the exterior of virtue from mere impulse, and quite another, to do the same thing from an internal respect and sacred regard for duty.

How many individuals, who may be now wearing the fairest forms of virtue, will find within them, as soon as present impulses are supplanted by the strong action of others, in opposition to rect.i.tude, no maxims of Will, in harmony with the law of goodness, to resist and subject such impulses. Their conduct is in conformity to the requirements of virtue, not from any internal intention to be in universal harmony with moral obligation, but simply because, for the time being, the strongest impulse happens to be in that direction. No individual, it should ever be kept in mind, makes any approach to real virtue, whatever impulses he may be controlled by, till, by a sealing act of moral election, the Will is placed in harmony with the universal law of duty, and all external action of a moral character proceeds from this internal, all-controlling intention. Here we find the broad and fundamental distinction between those who are truly virtuous, and those who are not.

SELFISHNESS AND BENEVOLENCE.

2. We are also prepared to explain the real difference between _Selfishness_ and _Benevolence_. The latter expresses and comprehends all the forms of real virtue of every kind and degree. The former comprehends and expresses the forms of vice or sin. Benevolence consists in the full harmony of the Will or intention with the just, the right, the true, and the good, from a regard to moral obligation. Selfishness consists in voluntary subjection to _impulse_, irrespective of such obligation. Whenever self-gratification is the law of action, there is pure selfishness, whatever the character or direction of the impulse may be. Selfishness has sometimes been very incorrectly defined, as a supreme regard to our own interest or happiness. If this is a correct definition, the drunkard is not selfish at all; for he sacrifices his present and future happiness, to gratify a beastly appet.i.te, and destroys present peace in the act of self-gratification. If selfishness, however, consists in mere subjection to impulse, how supreme his selfishness at once appears! A mother who does not act from moral obligation, when under the strong influence of maternal affection, appears most distinguished in her a.s.siduous care of her offspring. Now let this affection be crossed by some plain question of duty, so that she must violate the latter, or subject the former, and how soon will selfishness manifest itself, in the triumph of impulse over duty! A gift is not more effectual in blinding the eyes, than natural affection uncontrolled by a regard to moral obligation. Men are just as selfish, that is, as perfectly subject to the law of self-gratification, when under the influence of the social and amiable propensities, as when under that of the dissocial and malign, when, in both instances alike, impulse is the law of action. Moral agents were made, and are required to be, social and amiable, from higher principles than mere impulse.

COMMON MISTAKE.

3. I notice a mistake of fundamental importance into which many appear to have fallen, in judging of the moral character of individuals. As we have seen, when the Will is wholly controlled by the Sensibility irrespective of moral obligation, the impulsive department of conscience takes its turn, among the other propensities, in controlling the action of the voluntary power. Now because, in all such instances, there are the exterior forms of virtue, together with an apparently sincere internal regard for the same, the presence of real virtue is consequently inferred. Now before such a conclusion can be authorized, one question needs to be determined, the _spring_ from which such apparent virtues originate. They may arise from that regard to moral obligation which const.i.tutes real virtue. Or they may be the result purely of excited Sensibility, which, in such instances happens to be in the direction of the forms of virtue.

DEFECTIVE FORMS OF VIRTUE.

4. Another very frequent mistake bearing upon moral character deserves a pa.s.sing notice here. Men sometimes manifest, and doubtless with a consciousness of inward sincerity, a very high regard for some one or more particular principles of virtue, while they manifest an equal disregard of all other principles. Every real reform, for example, has its basis in some great principle of morality. Men often advocate, with great zeal, such reforms, together with the principle on which they rest. They talk of virtue, when called to defend that principle, of a regard to moral obligation, together with the necessity of self-sacrifice at the shrine of duty, as if respect for universal rect.i.tude commanded the entire powers of their being. Yet but a slight observation will most clearly evince, that their regard for the right, the true, and the good, is wholly circ.u.mscribed by this one principle.

Still, such persons are very likely to regard themselves as virtuous in a very high degree. In reality, however, they have not made the first approach to real virtue. Their respect for this one principle, together with its specific applications, has its spring in some other department of their nature, than a regard for what is right in itself. Otherwise their respect for what is right, would be co-extensive with the entire range of moral obligation.

SEC. II. TEST OF CONFORMITY TO MORAL PRINCIPLE.

In preceding chapters, the great truth has been fully established, that the Moral law addresses its commands and prohibitions to the Will only, and that moral obligation is predicable only of the action of the voluntary power, other states being required, only as their existence and character are conditioned on the right exercise of that power. From this, it undeniably follows, that the Moral law, in all the length and breadth of its requirements, finds its entire fulfilment within the sphere of the Will. A question of great importance here presents itself: By what test shall we determine whether the Will is, or is not, in full harmony with the law? In the investigation of this question, we may perhaps be thought to be intruding somewhat into the domain of Moral Philosophy. Reasons of great importance, in the judgment of the writer, however, demand its introduction here.

The Moral law is presented to us through two comprehensive precepts.

Yet, a moment's reflection will convince us that both these precepts have their basis in one common principle, and are, in reality, the enunciation of that one principle. The identical reason why we are bound to love G.o.d with all the heart, requires us to love our neighbors as ourselves. So the subject is presented by our Saviour himself. After speaking of the first and great commandment, He adds, "the second is like unto it," that is, it rests upon the same principle as the first.

Now the question is, What is this great principle, obedience to which implies a full discharge of all obligation, actual and conceivable; the principle which comprehends all other principles of the Moral law, and of which each particular precept is only the enunciation of this one common principle in its endlessly diversified applications? This principle has been announced in forms somewhat different, by different philosophers. I will present two or three of these forms. The first that I notice is this.

_It shall be the serious intention of all moral agents to esteem and treat all persons, interests, and objects according to their perceived intrinsic and relative importance, and out of respect for their intrinsic worth, or in obedience to the idea of duty, or moral obligation._

Every one will readily apprehend, that the above is a correct enunciation of the principle under consideration. It expresses the fundamental reason why obedience to each and every moral principle is binding upon us. The reason and only reason why we are bound to love G.o.d with _all the heart_, is the intrinsic and relative importance of the object presented to the mind in the contemplation of the Infinite and Perfect. The reason why we are bound to love our neighbor as ourselves, is the fact, that his rights and interests are apprehended, as of the same value and sacredness as our own. In the intention under consideration, all obligation, actual and conceivable, is really met.

G.o.d will occupy his appropriate place in the heart, and the creature his. No real right or interest will be dis-esteemed, and each will intentionally command that attention and regard which its intrinsic and relative importance demands. Every moral agent is under obligation infinite ever to be under the supreme control of such an intention, and no such agent can be under obligation to be or to do anything more than this.

The same principle has been announced in a form somewhat different by Kant, to wit: "So act that thy maxim of Will (intention) might become law in a system of universal moral obligation"--that is, let your controlling intention be always such, that all Intelligents may properly be required ever to be under the supreme control of the same intention.

By Cousin, the same principle is thus announced: "The moral principle being universal, the sign, the external type by which a resolution may be recognized as conformed to this principle, is the impossibility of not erecting the immediate motive (intention) of the particular act or resolution, into a maxim of universal legislation"--that is, we cannot but affirm that every moral agent in existence is bound to act from the same motive or intention.

It will readily be perceived, that each of these forms is really identical with that above announced and ill.u.s.trated. It is only when we are conscious of the supreme control of the intention, to esteem and treat all persons and interests according to their intrinsic and relative importance, from respect to the idea of duty, that, in conformity with the principle as announced by Kant, our maxim of Will might become law in a system of universal legislation. When we are conscious of the control of such an intention, it is impossible for us not to affirm, according to the principle, as announced by Cousin, that all Intelligents are bound always to be under the control of the same intention. Two or three suggestions will close what I have to say on this point.

COMMON MISTAKE.

1. We notice the fundamental mistake of many philosophers and divines in treating of moral exercises, or states of mind. Such exercises are very commonly represented as consisting wholly in excited states of the Sensibility. Thus Dr. Brown represents all moral exercises and states as consisting in emotions of a given character. One of the most distinguished Professors of Theology in this country laid down this proposition, as the basis of a course of lectures on Moral Philosophy, that "everything right or wrong in a moral agent, consists exclusively of right or wrong _feelings_"--feelings as distinguished from volitions as phenomena of Will. Now precisely the reverse of the above proposition is true, to wit: that _nothing_ right or wrong, in a moral agent, consists in any states of the Sensibility irrespective of the action of the Will. Who would dare to say, when he has particular emotions, desires, or involuntary feelings, that the Moral law has no further claim upon him, that all its demands are fully met in those feelings?

Who would dare to affirm, when he has any particular emotions, that all moral agents in existence are bound to have those identical feelings? If the demands of the Moral law are fully met in any states of the Sensibility--which would be true, if everything right or wrong, in moral agents, consists of right or wrong feelings--then all moral agents, at all times, and under all circ.u.mstances, are bound to have these same feelings. For what the law demands, at one time, it demands at all times. All the foundations of moral obligation are swept away by the theory under consideration.

LOVE AS REQUIRED BY THE MORAL LAW.

2. We are now prepared to state distinctly the _nature_ of that _love_ which is the "fulfilling of the law." It does not, as all admit, consist in the mere external act. Nor does it consist, for reasons equally obvious and universally admitted, in any mere _convictions_ of the Intelligence. For reasons above a.s.signed, it does not consist in any states of the Sensibility. No man, when he is conscious of such feelings, can affirm that all Intelligents are bound, under all circ.u.mstances, to have the same feelings that he now has. This would be true, if the love under consideration consists of such feelings. But when, from, a regard to the idea of duty, the whole being is voluntarily consecrated to the promotion, in the highest degree, of universal good and when, in the pursuit of this end, there is a serious intention to esteem and treat all beings and interests according to their intrinsic and relative importance; _here_ is the love which is the fulfilling of the law. Here is the intention by which all intelligents, in reference to all interests and objects, are, at all times, bound to be controlled, and which must be imposed, as universal law, upon such Intelligents in every system of righteous moral legislation. Here is the intention, in the exercise of which all obligation is fully met. Here, consequently, is that love which is the fulfilling of the law. In a subsequent Chapter, my design is to show that this is the view of the subject presented in the Scriptures of truth. I now present it merely as a necessary truth of the universal Intelligence.

IDENt.i.tY OF CHARACTER AMONG ALL BEINGS MORALLY VIRTUOUS.

3. We now perceive clearly in what consists the real ident.i.ty of moral character, in all Intelligents of true moral rect.i.tude. Their occupations, forms of external deportment, and their internal convictions and feelings, may be endlessly diversified. Yet one omnipresent, all-controlling intention, an intention which is ever one and identical, directs all their moral movements. It is the intention, in the promotion of the highest good of universal being, to esteem and treat all persons and interests according to their intrinsic and relative importance, from regard to moral obligation. Thus moral virtue, in all Intelligents possessed of it, is perfectly one and identical. In this sense only are all moral agents capable of perfect ident.i.ty of character. They cannot all have, at all times, or perhaps at any time, precisely the same thoughts and feelings. But they can all have, at all times, one and the same intention. The omnipresent influence and control of the intention above ill.u.s.trated, const.i.tutes a perfect ident.i.ty of character in G.o.d and all beings morally pure in existence. For this reason, the supreme control of this intention implies, in all moral agents alike, a perfect fulfilment of the law, a full discharge of all obligation of every kind.

CHAPTER XII.

THE ELEMENT OF THE WILL IN COMPLEX PHENOMENA.

SECTION I.

EVERY perception, every judgment, every thought, which appears within the entire sphere of the Intelligence; every sensation, every emotion, every desire, all the states of the Sensibility, present objects for the action of the Will in one direction or another. The sphere of the Will's activity, therefore, is as extensive as the vast and almost boundless range of the Intelligence and Sensibility both. Now while all the phenomena of these two last named faculties are, in themselves, wholly dest.i.tute of moral character, the action of the Will, in the direction of such phenomena, const.i.tutes _complex_ states of mind, which have a positive moral character. In all instances, the _moral_ and _voluntary_ elements are one and identical. As the distinction under consideration has been overlooked by the great ma.s.s of philosophers and theologians, and as very great errors have thereby arisen, not only in philosophy, but in theology and morals both, I will dwell at more length upon the subject than I otherwise should have done. My remarks will be confined to the action of the Will in the direction of the _natural propensities_ and _religious affections_.