From Hosea Ballou, A Treatise on Atonement in which, The Finite Nature of Sin is Argued, Its Cause and Consequences as such; The Necessity and Nature of Atonement; And its Glorious Consequences in the FINAL RECONCILIATION OF ALL MEN TO HOLINESS AND HAPPINESS (Boston: Universalist Publishing House, 1902, 14th Edition), pp. 33-36.
The bold type in parts of the text is not original. It was added for Activity 4.
Man's major object, in all he does, is happiness; and were it not for that, he never could have any other particular object. What would induce men to form societies; to be at the expense of supporting government; to acquire knowledge; to learn the sciences, or till the earth, if they believed they could be as happy without as with? The fact is, man would not be the being that he now is, as there would not be any stimulus to action; he must become inert, therefore cease to be. As men are never without this grand object, so they are never without their wants, which render such an object desirable. But their minor objects vary, according as their understandings vary, and their passions differ. Then, says the objector, there is no such thing as disinterested benevolence. I answer, words are used to communicate ideas; there is that often in our experience, which is meant by disinterested benevolence. An American is traveling in Europe; he meets in the street a young and beautiful fair, bathed in tears, her breast swollen with grief, and her countenance perfectly sad. His heart, fraught with the keenest sensibility, is moved compassionately to inquire the cause of her grief; he is informed that her father, in a late sickness, became indebted to his physician twenty guineas, for which he was that hour committed to gaol, when he had but partially recovered his health. Our traveller no sooner hears the story than he advances the twenty guineas to discharge the debt, and gives her fifty more as a reward for her generous concern. As our traveller did not expect any pecuniary reward, either directly or indirectly, his charity is called disinterested benevolence. But, strictly speaking, he was greatly interested; he was interested in the afflictions of father and child; their relief was his object, and charity his passion. Now did he not act for his own happiness? Yes, as much as ever a man did in life. What must have been his misery, possessing the same disposition, without the means to relieve? And what a sublime satisfaction he enjoyed by the bestowment of his favor! Sacred truth informs us, "It is more blessed to give than to receive."
We find some men honest and industrious who think, and think justly, that happiness is not to be found in any other way. Others are indolent and knavish, and they expect to obtain happiness in so being. But they are deceived in their objects, and will finally learn that they must be, what conscience has often told them they ought to be, honest and just, in order to be happy.
The objector will say, to admit that our happiness is the grand object of all we do, destroys the purity of religion, and reduces the whole to nothing but selfishness. To which, I reply, a man acting for his own happiness, if he seek it in the heavenly system of universal benevolence, knowing that his own happiness is connected with the happiness of his fellow-men, which induces him to do justly and to deal mercifully with all men, he is no more selfish than he ought to be. But a man acting for his own happiness, if he seek it in the narrow circle of partiality and covetousness, his selfishness is irreligious and wicked.
I know it is frequently contended that we ought to love God for what he is, and not for what we receive from him; that we ought to love holiness for holiness' sake, and not for any advantage such a principle is to us. This is what I have often been told, but what I never could see any reason for, or propriety in. I am asked if I love an orange; I answer I never tasted of one; but I am told I must love the orange for what it is! Now I ask, is it possible for me either to like or dislike the orange, in reality, until I taste it? Well, I taste of it, and like it. Do you like it? says my friend. Yes, I reply, its flavor is exquisitely agreeable. But that will not do, says my friend; you must not like it because its taste is agreeable, but you must like it because it is an orange. If there be any propriety in what my friend says, it is out of my sight. A man is travelling on the sands of Arabia, he finds no water for a number of days; the sun scorches and he is exceedingly dry; at last he finds water and drinks to his satisfaction; never did water taste half so agreeably before. To say that this man loves the water because it is water, and not because of the advantage which he receives from it, betrays a large share of inconsistency. Would not this thirsty traveller have loved the burning sand as well as he did the water if it had tasted as agreeably and quenched his thirst as well? The sweet Psalmist of Israel said, "O taste and see that the Lord is good." And an apostle says, "We love him because he loved us first." What attribute do we ascribe to God that we do not esteem on account of its advantage to us? Justice would have been no more likely to be attributed to the Almighty than injustice if it had not first been discovered that justice was of greater advantage to mankind than injustice. And so of power, were it of no more advantage to human society than weakness, the latter would have been as likely to have been esteemed an attribute of God as the former. If wisdom were of no greater service to man than folly, it would not have been adored in the Almighty any more than folly. If love were no more happifying to man than hatred, hatred would as soon have been esteemed an attribute of God as love.
Undoubtedly the Almighty loves without an influential object, as it would be erroneous to suppose that an infinite being could be operated upon. He loves because His nature is to love. An apostle says, "God is love." The sun does not shine because our earth influences it; it is the nature of the sun to shine. But all created beings love because of influential objects; and they always love according to the influence which objects have on their minds and passions. It seems, then, says the objector, that our vices are not to be attributed to the devil, but to the influence which objects have on our minds. Surely the reader ought to expect that after I have denied the existence of a being, I should, likewise, deny his power.
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