CHAPTER XXVII. THE STANDARD OF RIGHT AND WRONG DECIDED BY THE RISKS OF

ETERNITY.

It has been shown, that the more the capacities of men are cultivated, and the sources of enjoyment multiplied, the more complicated become the varying questions as to right and wrong moral action, and the more our reasoning powers and our conscience need to be cultivated in order to decide correctly.

Just as fast as men increase in the number and extent of the capacities and resources of enjoyment, will questions of right and wrong multiply, and rules be evolved, every one of which will rest on the grand law of _sacrifice_, which demands of every individual that he shall give up private feelings and choose what is _best for all concerned_.

These difficulties and complications are still more increased, if we are to take into account an immortal existence, and the influence which conduct and character in this life may have on a future eternity. What is best for each individual, and what is best for the commonwealth in such vast relations, involve questions far beyond the reach of human capacities, which only infinite wisdom can answer.

In all questions of right and wrong, for individual and for public interests, the degree of danger and risk involved, always is the ruling consideration. The greater the danger of the commonwealth, or of the individual, the greater are the demands for sacrifices on the part of all concerned. What would be right in circumstances of ease and safety, becomes the height of selfishness and crime in hours of peril and suffering.

To illustrate this point on a humble scale, let it be supposed that a vast and dangerous morass is filled with a multitude of travelers, of all ages and all degrees of intelligence, who can press through it to their homes only by difficult, dark, and circuitous paths. In addition to its morasses, pit‐falls, swamps and fens, each path is beset with venomous reptiles, and its woods with ferocious beasts, while it is the young and tender who are the special objects of pursuit to these terrific foes. In such a community, and amid such dangers, all decisions of right and wrong, as to what was owed to others or to one’s self, would be entirely diverse from what would be demanded were all in their safe homes. Sleepless nights, constant watching, painful toils, incessant vigilance, would be the imperious duty of every one, who could render any service. Amusements and sports, that in other circumstances would be wise and right, would be allowed only just so far as they tended to give relaxation or repose of mind and body to those who needed them, and only for the great end of securing a safe and speedy escape to all.

Now suppose that, in these circumstances, some of the wanderers are taught that there were no such dangers, that the paths were all safe and certain, and that every one of them would sooner or later arrive safely at home.

Others are taught that there probably is some danger and some doubt as to the amount of risks, yet as no one knows much about the matter, on any alternative, it is very wise to be careful and prudent.

Another class are taught that all these terrific dangers do exist; nay more, that it is certain that some are to be lost in pit‐falls, some torn with wild beasts, some poisoned to death with venomous reptiles, and some for ever lost in bleak and cold morasses.

Meantime, who should be the lost and who the saved, and the _number_ of the lost, would be entirely dependent on the care, vigilance, labors and sacrifices endured by each, not only for self, but for others.

It can easily be seen, that in these three classes there must be an entirely different standard for deciding all questions of right and wrong. What would be right and wise, in case there is little or no danger, would be folly and crime amid such terrific perils. In one case, each would have little concern or responsibility for any but self; in another case, all benevolent minds would be overwhelmed with anxiety for others as well as for themselves.

This being so, it is claimed that the deductions of reason as to the future immortality of man, and his risks and dangers beyond the grave, are indispensable to deciding multitudes of moral questions of the highest moment, while every person’s standard of morality must be regulated by their decision of this question.