CHAPTER X.

INTUITIONS, OR MORAL ACTS, NEVER OF A MIXED CHARACTER; THAT IS, PARTLY RIGHT AND PARTLY WRONG.

WE are now prepared to consider the question, whether each moral act, or exercise, is not always of a character purely unmixed? In other words, whether every such act, or intention, is not always perfectly right or perfectly wrong I would here be understood to speak of single acts, or intuitions, in distinction from a series, which continues through some definite period, as an hour or a day. Such series of acts may, of course, be of a mixed character; that is, it may be made up of individual acts, some of which are right and some wrong. But the question is, can distinct, opposite, and contradictory elements, such as sin and holiness, right and wrong, selfishness and benevolence, enter into one and the same act No one will pretend that an individual is virtuous at all, unless he _intends_ obedience to the moral law. The question is, can an individual intend to obey and to disobey the law, in one and the same act? On this question I remark,

1. That the principle established in the last Chapter really settles the question. No one, to my knowledge, pretends, that, as far as sincerity is concerned, the same moral act can be of a mixed character. Very few, if any, will be guilty of the folly of maintaining, that an individual can sincerely intend to obey and to disobey the law at one and the same time. When such act is contemplated in this point of light, it is almost universally admitted that it cannot be of a mixed character. But then another test is applied--that of intensity. It is conceivable, at least, it is said, that the intention might possess a higher degree of intensity than it does possess. It is, therefore, pronounced defective. On the same supposition, every moral act in existence might be pronounced defective. For we can, at least, conceive, that it might possess a higher degree of intensity. It has been abundantly established in the last Chapter, however, that there is no such test of moral actions as this, a test authorized either by reason or revelation. Sincerity is the only standard by which to determine the character and deserts of all moral acts and states. In the light of this standard, it is intuitively evident, that no one act can combine such contradictory and opposite elements as sin and holiness, right and wrong, an intention to obey and to disobey the moral law.

2. The opinions and reasonings of distinguished philosophers and theologians on the subject may be adduced in confirmation of the doctrine under consideration. Let it be borne in mind, that if the same act embraces such contradictory and opposite elements as sin and holiness, it must be, in reality, opposed to itself, one element constituting the act, being in harmony with the law, and in opposition to the other element which is opposed to the law.

Now the remark of Edwards upon this subject demands our special attention. "It is absurd," he says, "to suppose the same individual Will to oppose itself in its present act; or the present choice to be opposite to and resisting present choice; as absurd as it is to talk of two contrary motions in the same moving body at the same time." Does not the common sense of the race affirm the truth of this statement Sin and holiness cannot enter into the same act, unless it embraces a serious intention to obey and not to obey the moral law at the same time. Is not this, in the language of Edwards, as "absurd as it is to talk of two contrary motions in the same moving body at the same time."

Equally conclusive is the argument of Kant upon the same subject. Having shown that mankind are divided into two classes, the morally good and the morally evil; that the distinguishing characteristic of the former is, that they have adopted the Moral law as their maxim, that is, that it is their serious intention to comply with all the claims of the law; and of the latter, that they have not adopted the law as their maxim; he adds, "The sentiment of mankind is, therefore, never indifferent relatively to the law, and he never can be neither good nor evil." Then follows the paragraph to which special attention is invited. "In like manner, mankind cannot be, in some points of character, morally good, while he is, at the same time, in others evil; for, is he in any point good, then the moral law is his maxim (that is, it is his serious intention to obey the law in the length and breadth of its claims); but is he likewise, at the same time, in some points bad, then quoad [as to] these, the Moral law is not his maxim, (that is, in these particulars, it is his intention not to obey the law). But since the law is one and universal, and as it commands in one act of life, so in all, then the maxim referring to it would be, at the same time universal and particular, which is a contradiction;" (that is, it would be his intention to obey the law universally, and at the same time, not to obey it in certain particulars, one of the most palpable contradictions conceivable.) To my mind the above argument has all the force of demonstration. Let it be borne in mind, that no man is morally good at all, unless it is his intention to obey the Moral law universally. This being his intention, the law has no higher claims upon him. Its full demands are, and must be, met in that intention. For what can the law require more, than that the voluntary powers shall be in full harmony with its demands, which is always true, when there is a sincere intention to obey the law universally. Now, with this intention, there can be nothing in the individual morally evil; unless there is, at the same time, an intention not to obey the law in certain particulars; that is, not to obey it universally. A mixed moral act, or intention, therefore, is possible, only on this condition, that it shall embrace these two contradictory elements--a serious determination to obey the law universally, and a determination equally decisive, at the same time, to disobey it in certain particulars; that is, not to obey it universally. I leave it with the advocates of the doctrine of Mixed Moral Action to dispose of this difficulty as they can.

3. If we could conceive of a moral act of a mixed character, the Moral law could not recognize it as holy at all. It presents but one scale by which to determine the character of moral acts, the command requiring us to love with all the heart. It knows such acts only as conformed, or not conformed, to this command. The mixed action, if it could exist, would, in the light of the Moral law, be placed among the not-conformed, just as much as those which are exclusively sinful. The Moral law does not present two scales, according to one of which actions are classed as conformed or not-conformed, and according to the other, as partly conformed and partly not-conformed. Such a scale as this last is unknown in the circle of revealed truth. The Moral law presents us but one scale. Those acts which are in full conformity to its demands, it puts down as holy. Those not thus conformed, it puts down as sinful; as holy or sinful is the only light in which actions stand according to the law.

4. Mixed actions, if they could exist, are as positively prohibited by the law, and must therefore be placed under the category of total disobedience, just as much as those which are in themselves entirely sinful. While the law requires us to love with _all_ the heart, it positively prohibits everything short of this. The individual, therefore, who puts forth an act of a mixed character, puts forth an act as totally and positively prohibited as the man who puts forth a totally sinful one. Both alike must be placed under the category of total disobedience. A father requires his two sons to go to the distance of ten rods, and positively prohibits their stopping short of the distance required. One determines to go nine rods, and there to stop. The other determines not to move at all. One has put forth an act of total disobedience just as much as the other. So of all moral acts which stop short of loving with all the heart.

5. A moral act of a mixed character cannot possibly proceed from that regard to moral obligation which is an essential condition of the existence of any degree of virtue at all. Virtue, in no degree, can exist, except from a sacred regard to moral obligation. The individual who thus regards moral obligation in one degree, will regard it equally in all degrees. The individual, therefore, who, from such regard, yields to the claims of the law at all, will and must conform to the full measure of its demands. He cannot be in voluntary opposition to any one demand of that law. A mixed moral act, then, cannot possibly proceed from that regard to moral obligation which is the essential condition of holiness in any degree. This leads me to remark,

6. That a moral act of a mixed character, if it could exist, could arise from none other than the most purely selfish and wicked intention conceivable. Three positions, we will suppose, are before the mind--a state of perfect conformity to the law, a state of total disobedience, and a third state combining the elements of obedience and disobedience. By a voluntary act of moral election, an individual places himself in the last state, in distinction from each of the others. What must have been his intention in so doing? He cannot have acted from a regard to moral rectitude. In that case, he would have elected the state of total obedience. His intention must have been to secure, at the same time, the reward of holiness and the "pleasures of sin"--a most selfish and wicked state surely. The supposition of a moral act, that is, intention combining the elements of holiness and sin--is as great an absurdity as the supposition, that a circle has become a square, without losing any of its properties as a circle.

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 discipleship. What is this, but a positive assertion, that a moral action of a mixed character is an impossibility?

Again. "No man can serve two masters." "Ye cannot serve God 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 God. 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 God 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 God and one to Mammon, or ninety-nine to Mammon and one to God. 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 destitute of real virtue. He will always seem to himself to possess enough of it, to render his acceptance with God 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 assumed as real holiness--that holiness which will stand the ordeal of eternity, who will, who should conceive himself destitute of a title 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 God and Mammon."

OBJECTIONS.

Two or three objections to the doctrine above established demand a passing 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 God, 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."