An Atonement Consistent with Reason.
By Editor
PERHAPS there never was a time when the idea expressed by Pope, "Whatever is, is right," was so distorted and carried to an absurd extreme, as it is at the present. Some say that every action, whatever its nature, is acceptable to God, because it is performed under his overruling hand. One well-known "reformer" says that such a thing as "sin, in the common acceptation of the term, does not exist." It is affirmed that sin cannot exist; that "there is no room in the universe for wrong to exist." We heard a some-what popular speaker declare that "what men call crimes are most valuable experiences in the march of human progress." And these statements are not made by wild fanatics alone; they are argued in their most plausible forms by men, and women, also, who pass in their communities for staid and sober people. But on examination we find that the propagators of these theories get them up to relieve the mind of a sense of responsibility. This class of moral philosophers always frame their theories to throw the blame of wrong, if any wrong exists, upon God, the Creator, and never to leave it upon themselves!. We trust the reader will pardon the relation of "a true story" which contains an argument in itself worthy of consideration. Two men, machinists, working in a railroad shop, were conversing on this subject. One contended that if he did wrong he was not responsible for the wrong, for, said he, "I act out the disposition that was given me. If I make a locomotive and it will not work, you do not blame the locomotive, you blame me for my faulty workmanship. Even so, if I do not answer the end of my being, it is not my fault. The blame attaches to my Maker, who made what I am." His friend replied: "Your illustration is just and forcible, provided you insist that your Maker gave you no more brains than you put into a locomotive!" The truth is that the possession of brains and will-power brings responsibility; and this responsibility necessarily attaches to creatures on our plane of being. If they who deny the existence of moral wrong would reflect a moment, they could not fail to perceive that their theory is really degrading to themselves. They are irresponsible if they are mere machines or unreasoning animals. But if they have the power to reason, to will, to choose, and have moral consciousness, a sense of right and wrong, responsibility must necessarily attend the use of these powers. And every one feels this responsibility; his conscience will not permit him to deny it, until he has seared his conscience, and blunted his moral sensibilities; that is to say, he has, in a greater or less degree, brutalized himself, and degraded his manhood, either by pernicious and false reasoning, or by an immoral life. And now, looking over the whole field of argument on this subject, we ask: Is it not a humiliating thought that a word is necessary to prove to any one that moral wrong exists? Must I stop to reason with a man, a human being, with all his faculties in exercise, to prove to him that it is wrong to steal, to murder, or to commit adultery? To argue the subject, nay, to admit that it is a debatable question, is an insult to the sense of mankind. The real question at issue is, How shall we dispose of the evil which exists? or, How shall criminals be rescued from the awful consequences of their violations of the law of Him who is infinitely just? We do not ask the reader, or our doubting friend, to consider the question as to whether the guilty might not be suffered to escape by overruling or suspending justice, or how they might stand before a finite being, or a judge who is comparatively just. The real question is, How shall they stand before the judgment seat where justice is maintained and vindicated on the scale of infinity? where every evil thought and intention is counted as an overt act of iniquity and rebellion against a righteous Government? This, and nothing less, is involved in the very idea of a Supreme Being, an Infinite One who is a moral Governor, whose perfections demand that He shall take cognizance of every offense against His authority; every invasion of the rights of His subjects. These are solemn questions, and demand our candid consideration. If God is infinitely just—and can he be otherwise?—if he will bring every work into judgment, and we shall have to meet our life records there, how shall we stand in His presence? It certainly becomes us to deal candidly with ourselves, and to understand, if possible, those principles of justice which must prevail in a wise and righteous government. Sin is everywhere, and in our own hearts. What shall be done in regard to it? We may indeed flatter ourselves that our sins have not been very great; we may persuade ourselves to believe that, compared to those of others, our lives have been quite creditable. But we must remember that wrong never appears odious to the habitual wrong-doer; therefore no one is competent to judge in his own case. The decision will not be made upon our actions as they look to us, but as they look to the Infinite Lawgiver and Judge. We will not be compared with our neighbor, in the Judgment, but with the law which is holy, and just, and good. The spirituality of that law we cannot comprehend, even as we cannot fathom the mind of its Author. We must stand in the light of Heaven's purity and glory. REQUIREMENTS OF THE MORAL SYSTEM.
The administration of government is a simple, easy, yes, a pleasant matter, where all the subjects are perfectly obedient. No such Government now exists on this earth; but every one can picture to himself how happy the State would be where there was no sin; no violation of the law; no invasion of rights; no denial or disregard of authority; no discord, but each seeking the peace and happiness of the other. Who would not pray, "Thy kingdom come," if its coming will introduce such a state of things? But when sin enters; everything is changed. New and strange relations are introduced. New interests spring up. New duties devolve upon both the Government and the criminal. The governor must then take steps to maintain the integrity of the law, the honor of the State, and thereby to protect the subjects from the consequences of wrong-doing. For every violation of the law is an invasion upon the rights and liberties of the citizens. As we shall notice more particularly hereafter, two parties then arise; one, pitying the criminal, pleading for mercy; the other, fearing for the safety of the State and the welfare of its subjects, pleading for justice. And such are the realities now before us. With such an unfortunate state of things we have to deal. Such difficulties and diverse interests are found everywhere upon the face of the earth. While we consider the requirements of a moral system in such a state of things, we must bear in mind that there is no moral Government on earth. That is to say, there is no Government on earth entirely of moral principles, or administered solely upon a moral basis. And, from the very nature of things, it is impossible that there shall be in the present state. No human government is administered with regard to the intentions of the subjects aside from their actions. No governor, no judge, no jury, has been able to "discern the thoughts and intents of the heart." Secret things are not, and cannot here, be brought into judgment. A moral system, or a moral Government, can be administered by God alone. All that we have said or shall say respecting a moral system, we say in reference to the rule and authority of God, who only can defend moral principles, and bring into judgment the violators of the spirit of law as well as the violators of its letter. But the principles of justice and of government we may understand, and are able to discern in regard to their requirements under various circumstances. According to the measure of our ability, we are under obligation to maintain these principles; and though we cannot discern the intents of the hearts of others, we are required to guard our own hearts, and to respect these principles in our lives. And however much we might shrink from the strict enforcement of these principles, we must bear in mind that it not only binds us, but it protects us; and we would have every reason to dread the results of a failure to uphold and enforce law. We deprecate tyranny, but it is seldom as blindly cruel as anarchy. We will now proceed, as briefly as possible, to examine some of the well-known and well-accepted claims and requirements of government. § I. SIN OUGHT TO BE PUNISHED.
Penalty gives force to the law, and without it, law is a nullity. And no matter what consequences may result from the violation of law, the criminal is not punished till the penalty is inflicted. We might find many cases in our courts where the accused has suffered consequences more severe than the punishment which the law inflicts; but the judge cannot regard these—his office is to see that the penalty prescribed by the law be inflicted. He who violates the law risks the penalty and the intermediate consequences. In behalf of the affirmation that the transgression of the law ought to be punished, the following reasons are offered:— 1. It injures the subjects of the Government. One great object of government is the good of its subjects. The imprisonment of the thief, the robber, and the murderer, answers a double purpose, punishing the crimes, and preventing their further preying upon our property and our lives. The same law that restrains the evil-doer, secures the rights of the well-doer. Hence, every violation of the law of a Government is an invasion of the rights of the subjects thereof. Its tendency will be more clearly seen if we imagine for a moment that the law be disregarded by not one only, but by many, or by all. Then all rights, all safeguards, would be trampled down, and the objects of government entirely defeated. This, of course, is the tendency of every transgression. 2. It brings contempt upon the Government. In case of war we have seen thousands offer their lives as a sacrifice to uphold the Government and maintain its honor. If it cannot secure respect, it cannot maintain its authority. And if authority be despised, no rights and privileges are safe. All the evils noticed in the preceding paragraph are involved in this. 3. It insults and abuses the Creator and Governor. So blinding is the influence of sin that men despise the authority of God, and insult him daily, without any apparent compunction. All violations of law are insults to, and abuse of, authority. Every individual has rights in his own sphere, and there is no right more sacred than that of the Supreme authority to claim the respect and reverence of the subjects. And if the Governor be not respected, his Government cannot be; and if that be not respected, of course the rights of the subjects under it will not be. Consider again, if this example were followed by all—by all the intelligences of the universe; if all the men on earth and all the angels in Heaven should unite in abusing and insulting the God of Heaven, his Government would be turned into one vast field of anarchy, and individual rights would no longer be recognized. No one could consent that God should suffer such a state of things to continue without making an effort to reclaim the Government, and to maintain and vindicate right laws. Of course all must agree that sin ought to be punished. § II. CAN THE SINNER BE CLEARED?
This question is of the greatest importance, and no one should pass it lightly. All would say at once that the sinner can be cleared; but of necessity something must be involved in securing his acquittal. It must appear to all that he cannot possibly be cleared unless one of the following things takes place:— 1. The law be suffered to be trampled upon with impunity. This, of course, should not be permitted, for reasons given above; and we may say, will not be permitted, if the executive has a proper sense of right and justice to himself and to his subjects, and requisite power to enforce his authority. But the divine, attributes must be a sufficient guarantee to guard this point. 2. The law be abolished. But this would be an acknowledgment of weakness or error on the part of the Government rather than evidence of wrong on the part of the transgressor. Or if the law were not acknowledged to be wrong, nor the Government in error, the case would be equally bad, presenting the pitiable spectacle of a Government abolishing a good law to accommodate a bad subject—one of rebellious tendencies. This would not be restraining sin; it would be rather favoring or licensing sin, and justifying the sinner in his evil course. And it would have a tendency to bring in all the evils of anarchy and ruin that we have considered as the unavoidable results of destroying governmental authority. To suppose that God would act thus is a libel on the wisdom and justice of the King of Heaven which we would not dare to utter. These suppositions are inadmissible. 3. The Governor pardon. This is a prerogative389that may, under proper restrictions and conditions, be safely exercised. Therefore we must accept this as the only alternative; as the only means whereby the sinner may escape the punishment of his crimes.