5. That Sincerity, and not intensity of intention, presents the true standard of moral judgment, is evident from the fact, that the former commends itself to every man’s conscience as perfectly intelligible, of ready definition in itself, and of consequently ready application, in determining the character and moral desert of all moral actions. We can readily conceive what it is to yield all our powers and interests to the Will of God, and to do it with the sincere intention of employing them in the wisest and best manner for the accomplishment of the highest good. We can conceive, too, what it is to employ our powers and interests under the control of such an intention. We can also perceive with perfect distinctness our obligation to live and act under the supreme control of such an intention. If we are bound to yield to God at all, we are bound to yield our entire being to his supreme control. If we are bound to will and employ our powers and resources to produce any good at all, we are bound to will and aim to produce the highest good.
This principle also is equally applicable in, determining the character and deserts of all moral actions. Every honest mind can readily determine the fact, whether it is or is not acting under the supreme control of the intention under consideration. If we adopt this principle, as expressing the meaning of the command requiring us to love with all the heart, perfect sunlight rests upon the Divine law. If we adopt any other standard, perfect midnight hangs over that law.
6. If we conceive a moral agent really to live and act in full harmony with the intention under consideration, it is impossible for us to conceive, or affirm, that he has not done his entire duty. What more ought a moral agent to intend than the highest good he can accomplish? Should it be said, that he ought to intend this with a certain degree of intensity, the reply is, that Sincerity implies an intention to will and act, at all times, with that degree of intensity best adapted to the end to be accomplished. What more can properly or wisely be demanded? Is not this loving with all the heart?
7. On this principle, a much greater degree of intensity, and consequent energy of action, will be secured, than on the other principle. Nothing tends more effectually to palsy the energies of the mind, than the attempt always to act with the greatest intensity. It is precisely like the attempt of some orators, to speak, on all subjects alike, with the greatest possible pathos and sublimity. On the other hand, let an individual throw his whole being under the control of the grand principle of doing all the good he can, and his powers will energize with the greatest freedom, intensity, and effect. If, therefore, the standard of moral obligation and moral desert has been wisely fixed, Sincerity, and nothing else, is that standard.
8. I remark, once more, that Sincerity is the standard fixed in the Scriptures of truth. In Jer. iii. 16, the Jews are accused of not “turning to the Lord with the whole heart, but feignedly,” that is, with insincerity. If they had turned sincerely, they would, according to this passage, have done it with the whole heart. The whole heart, then, according to the express teachings of the Bible, is synonymous with Sincerity and Sincerity according to the above definition of the term. This is the true standard, according to revelation as well as reason. I have other arguments, equally conclusive as the above, to present, but these are sufficient. The importance of the subject, together with its decisive bearing upon the momentous question to be discussed in the next Chapter, is my apology for dwelling thus long upon it.
[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.