The Latest Infidelity.pdf 487KB May 19 2009 - R.L. Dabney Archive

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THE LATEST INFIDELITY. 535 elude this point by firmly asserting that agnostics have no right thus to discount the whole force of this evidence, treating it as non-existent, when it has so substantial an existence, not because they can refute it, but simply because they do not like its result. The process is utterly illicit. Superficial opponents of God's retributive justice frequent- ly argue that this is a different attribute from his love, and in- deed so antithetic that they cannot find a place for it in a nature declared to be infinite love. A little correct thinking will show that this reasoning is not only groundless, but absurd. In fact, the principle of righteousness in every moral 'being is not dual, but single. The plurality of its actions arises solely from the contrast of the objects to which the principle directs itself. The magnetic needle in the compass is endued with one energy or magnetic principle, not two. Tins single energy will cause either end of the needle to act in opposite ways to the two opposite poles of the earth; and because the upper end is attracted towards the north pole, for that very reason it is repelled from the south pole. I prove it by this fact, that it is impossible to make a needle such that its upper end would be attracted to the north pole and not repelled from the south pole. Should any sailor tell you that he had such a needle, nobody would believe him. This instance presents'us with a correct parallel to the action of the moral principle in a moral agent. The principle is and can be only one. It acts in opposite ways towards virtuous and vicious objects, because it is one, and 'because it rationally apprehends the objects as opposites. Hence it follows, that this central principle would not be capable of acting in the amiable way of approbation, complacency and reward towards a virtuous object, unless it were certain from its own nature to act in the opposite and severer way of reprehension towards towards a vicious and repulsive object. I repeat, that unless this principle is so constituted as to repel the repulsive action, it cannot 'be so constituted as to be attracted to the attractive action. One might as well talk of a yard-stick with only one end, or of a house with its south side, and no north side. Every man when he thinks knows that this is the condition upon which all correct moral principle exists, and he is incredulous about any other. Let me construct a little para- ble. I ask the agnostic, or the universalist, to come with me
536 THE LATEST INFIDELITY and watch the proceedings of a certain stranger, of whom all we know as yet is that he claims a high reputation for amiability, philanthropy, equity and charity. He tells us that it is a peren- nial pleasure to him to witness and reward all benevolent and generous actions. I say to him, "Stranger, so far, well. I must now point you an opposite object. There stands a young reprobate, the son of a devoted widDwed mother, who is known to have robbed her of her little property, to neglect her wants in her destitution, to heap reproaches and curses upon her, and even to strike her venerable face. What are your feelings towards that object?"" We suppose the stranger to answer, "Oh, sir, I assure you I am too thoroughly amiafole to have any feeling about it. True, I see nothing in it to admire, but I am too affectionate to detest anything. I have no feeling at all towards that reprobate." I ask, would anybody believe him? Or, if we believe his statement that he felt no reprehension for so de- testable a son, must we not set him down also as a cold-blood- ed villain, whose pretended charity was all sheer hypocrisy? Such is the judgment of every man's common sense. Let us pass now from the virtuous .principle in man to God. I assert that my argument only 'becomes the stronger. The perfectness of God's virtues only renders it more conclu- sive, because the purity, the equity, the truth, the love of God are infinite. It is therefore only the more certain that the central principle which makes him approve and love the virtuous must prompt him to reprehend the vicious. Men vainly imag- ine*that it would be a delightful theology to have a God so amiable as to be sure to reward all good things, tout also too amiable to be capable of punishing any evil 'thing. They de- mand an impossibility. The only way to reach it would be to have a God without any moral qualities at all. Who would wish to live under an omniscient and omnipotent Ruler who was not capable of knowing or caring whether he was reward- ing the wicked and punishing the good? If we must desire such moral principle in our Supreme Ruler as will be always certain of acting amiably and justly towards the good, then we must be willing that he shall be equally certain to reprehend the wicked. If they would have a God too amiable to maintain a hell, they must accept one who is also tOD careless and heartless to provide any heaven.
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