The Seattle post-intelligencer. [volume] (Seattle, Wash. Terr. [Wash.]) 1888-1914, 1899-11-26

ADJUSTMENTS TO-DAY.
THIRD AVENUE THEATER-"Fogs' q
Ierry.'


TaE REASON EOR BEING GOOD.
A recent article In the Post-Intelli-
gencer on the subject Of one OF Rev.
Alfred Martins sermons has evoked
some comment The Rev. Mr.. Martin
himself has taken exception 10 criticism
OF one Of his points. but as he considers
himself to have been inadequately re-
ported, and that we are not 30 very far
apart In thought on the particular sub
ject Of wealth as an aid to religion, we
may pass that phase OF 1t.
Another correspondent. who signs
himself Orthodoxy eommends us
when we disagree with Mr.. Martin and
condemns us when We agree with him.
We had Endorsed the doctrine that good
IL TO be done for fits own sake, and that
men should aspire to be better because
that will result. Ia the ultimate i'm
provsment Of the human race To this
our correspondent takes exception. The
orthodox preacher says II is true that
being honest and good Is In Itself deslr-
able and for the betterment of the race
but he insists that the motive lies
higher than man. and II to be found In
the character and Authority of God
That In true: because God. being an
idealism, must be perfection. The iif-
fculty OF maintaining a controversy
with one who Is what he calls orthodox
here presents itself. Our correspon-
dent cites the Psalms: "The fear OF
the Lord il the beginning OF WISDOM"
and says that this is the most sure
foundation for righteous living OF which
the world has knowledge. This In
wolves. he concludes. on the one hand.
freedom. peace and happiness as re-
ward for doing good: and on the other,
condemnation. deprivation OF liberty.
aud suffering even unto death for the
doing OF evil.
Unfortunately. our orthodox friend
is sadly mistaken. We know by thou
sands OF years of experience that free
dom. peace ana happiness do not In
variahly reward doing good: and We
are equally Well assured that suffering
even unto death is not the share alone
OF those who do evil
OF course. We can only speak within
our experience. II there is an equaliz-
Ing or adjustment In the next life, we
know absolutely nothing about II. We
read that II will be so. and we hope so:
but realization Of our hopes has not SO
far been Of such an encouraging char
acter as to soiidify cheerful expectation
Into an absolute belief.
As a proof that God Is good. our cor
respondent repeats that he has In
mercy sent It Redeemer To save men
from their sins. Re probably means
from their consequences IN the mex,
world. He has not saved men from sin
In this world. nor has punishment I'M
vaviably followed wrong doing
II man had no other incentive 20 do
ing good than tina; death would follow
II he did not. this would be a much
worse world. And that is because 81
many do wrong with an utter uncon-
sclousness 81 blame. when plous Chris
tians burned the unorthoslox at the
stake they did ii with firm canvic-
ton tina, they were doing the Will o!
God. and " thoroughly conseien-
tious about II ,i4at Il would seen, - hs
somewhat Of a shame - punish fheu
for It, Yet if they are nog punished
ana they are 10 eniny ali the rewards
held out ~ the martyr. What Differences
viii there he between themr
Another difficulty which confyen,S IN,
inquirer inte the motive 81 being good
Is The assurance that We knew "thi,
supreme God ard His viii In lts l,igae 81
scrn fer earth cniy tyo,ts the Bible
We would speak wi;h all reverence ct
that sacred book. but il Is veeRGnsn'
to sense of Justice TO ASSUME tha, ihs
millions and millions 81 people whc
passed through llfs without ever knew.
Ing OF the existence of such a cogapila-
ston. ard the millions who lived before
the contents ef The earliest Of is lsooks
were knownr-shat ell these had NJ