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1839
Lecture VI
The Law of God- No. 2
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Text.--Matt. 22:39: "And the second (commandment) is like unto it, Thou shalt love thy neighbor as thyself."
In continuing the discussion of this subject, I design to show:
I. The real spirit and meaning of this commandment.
II. Its tendency, and the natural results of perfect and universal obedience.
III. The tendency and natural results of universal disobedience.
IV. That it is the universal and unalterable rule of right.
V. Wherein it differs from human laws.
VI. That every violation of this rule is fraud and injustice.
VII. That the public, and to a great extent, the private conscience is formed on the principles of commercial justice.
VIII. That the transaction of business upon principles of commercial justice merely, is a violation of the law--rebellion against God--and in a professor of religion, is real apostasy.
IX. That restitution must be made, whenever restitution is practicable, in all cases where this law is violated, or there is no forgiveness.
I. I am to show the real spirit and meaning of this commandment.
Now the law of God evidently takes all this for granted; and that "God hath made of one blood all nations of men, to dwell on all the face of the earth."
II. I am to show the tendency, and natural effect of universal obedience to this law.
So with the American, and British and Foreign Bible Societies. Suppose them to vie with each other, in furnishing the world with Bibles, at the lowest possible rate. Now, their object being the same, each would rejoice to be outdone by the other. Thus the competition would be holy, and not selfish. And instead of engendering every infernal passion, it would increase "that love which is the bond of perfectness."
It is easy to see, that perfect obedience to this law, would create a perfect state of society; and for any community to live together, in conformity to this principle, would be heaven itself.
III. I am to show the tendency, and natural results of disobedience.
IV. I am to show, that it is the universal and unalterable rule of right.
Because it is founded in the nature and relations of moral beings.
It is universal, because it is entirely suited to the nature of moral beings, in
whatever world they may exist.
It is unalterable, because the nature of moral beings is unalterable. And as their
nature is unalterable, so are their relations, of course. While these natures and
relations exist, even God himself has no right to abrogate this law. He has created
these natures, and established these relations; and while they exist, this law must
exist, of course.
And here let me say, that any system of religion--any pretended revelation--any scheme
of doctrine, that sets aside, repeals, or alters this law, is certainly from hell.
No proof can sustain the claims of such a book, or scheme of doctrine, to be a revelation
from God.
V. I am to show, wherein it differs from human laws.
And let me begin by saying, that it is one of the first principles of common law,
that whatever is contrary to the law of God is not law, (i.e.) is not obligatory
upon men. So that the difference between human laws, and the law of God, is not that
they are contrary, the one to the other, for, properly speaking, any human enactment,
that is contrary to the law of God, is, after all, not law.
The difference lies in the fact, that human laws do not require enough. Their requirements
are good, so far as they go, and should be strictly obeyed. But as they fall short
of the requirements of God's law, they may be strictly obeyed, without one particle
of virtue, or holiness. But to be more particular, I remark,
But, on the other hand, perfect and universal obedience to the law of God, as we have seen, would secure the greatest amount of individual, and public happiness.
VI. I am to show, that every violation of this rule is fraud, and injustice.
Every violation of this law is injustice, fraud, and dishonesty towards God, and toward every individual in the universe. It is setting aside the rights, and authority of God, and trampling upon the rights of our neighbor. And as all mankind are one family, and have one common interest, to defraud one, is to injure the whole.
VII. I am to show, that the public, and private conscience, is formed on the
principles of commercial justice.
By the principles of commercial justice, I mean mere human laws, in relation to human
dealings.
In proof of this position, I observe, that men generally satisfy themselves with
acting legally, and at most equitably. But the courts, both of law and equity, lay
down rules for the government of human conduct, as we have seen, that fall entirely
short of the law of God.
By the public and individual conscience being formed on the principles of commercial
justice, I do not mean that men are always satisfied, with mere obedience to human
laws, for this is far from being true; and many a man feels, in his conscience, what
an eIder in a Presbyterian church once said to me, "that he was avoiding the
payment of his debts, by the public sale of his property, through the finesse of
the law."
The truth is, that men often feel as if they were guilty, in the sight of God, when
they have acted in strict conformity with human laws. Nevertheless, it is true, to
an astonishing, and alarming extent, that men generally, and even professors of religion,
content themselves with transacting business in conformity with the principles of
human laws.
VIII. I am to show, that the transaction of business upon principles of commercial
justice merely, is a violation of this law--rebellion against God--and in a professor
of religion is real apostasy.
Now if casting off God's authority be rebellion in any individual, as it really is; in a professor of religion it must be outrageous apostacy.(sic.)
Obedience to God's law is the rejection of all selfishness, and the practical adoption of the principle of universal benevolence. For any individual, therefore, to engage in selfish business, is a total departure from God. And it includes in it, all that really constitutes apostacy.(sic.)
And what is still worse, it adds shameless hypocrisy to apostasy; for while men really apostatize in heart, instead of openly avowing, as in all honesty they ought to do, their rejection of the law of God, they remain in the Church, and keep up a hypocritical show of obedience.
IX. I am to show, that restitution must be made in all practicable cases where
this law has been violated, or there is no forgiveness.
This is evident from the fact, that without restitution there can be no repentance.
Certainly, in no proper sense, can a man be said to repent, who has defrauded his
neighbor, and refuses to make him the satisfaction that is in his power. But without
repentance, God has no right to forgive. What would you say, if the governor should
forgive a man who had stolen your money, while he refused to restore it. He has no
right to do this; nor has God any right to forgive fraud, and injustice, without
repentance and restitution. It would, therefore, dishonor God, and ruin the universe,
should he connive at your sins, and not hold you bound to restore your ill-gotten
gains.
Now I beseech you to remember, that the restitution demanded of you, is not merely
where you have defrauded men at common law, but in every case, so far as you can
remember where you have not acted agreeably to the law of God. Wherever you have
not consulted your neighbor's interest, equally with your own, in your business transactions,
you have been guilty of fraud. God's law has pronounced that transaction dishonest,
and unjust, and has aimed its eternal thunders at your head.
REMARKS.
1. The Church can compel the world to transact business upon the principles of the
law of God. The Church members often excuse themselves, in the transaction of their
worldly business, by saying, that they cannot compete with worldly men, without dealing
upon the same principles with them. To this I answer,
(1) That if this were true, then worldly business cannot be engaged in, by men, without absolute ruin to their souls.
(2) But this is not true. It is as far from the truth as possible. Now suppose that professors of religion were universally to transact their business upon the principles of the law of God--consulting, in every instance, the real good of those with whom they deal, as much as they do their own. This would immediately result, in their doing the entire business of the world, or in compelling worldly men to follow their example; for who would trade with a selfish man, who would consult only his own interest, while those were at hand, with whom he might trade with the assurance, that he should not be over-reached, but that the business would be transacted upon principles of entire benevolence?
2. Almost any individual of any calling, may compel those in the same business
to conduct their affairs upon the principles of God's law. Let him but adopt this
principle, in his own dealings, and he would soon force others to come to the same
standard, or drive them to bankruptcy, through loss of business.
3. You can see the desert(sic.) of every act of selfishness--that it includes in
it the entire rejection of the authority of God--and a trampling upon the rights
of the universe. In this there is certainly infinite guilt, and the desert(sic.)
of eternal punishment.
4. You see what is the duty of God in relation to selfishness--that as the Father,
and Supreme Executive Magistrate of the Universe, he is bound to punish it in every
case, with unsparing severity, where there is not repentance.
5. That the government of God is very little understood in this world. And human
law, instead of the law of God, has come to be very generally regarded as the rule
of right. This has blinded the world, and the Church, in regard to what real religion
is. So that much passes current, among men, for true religion, that is, after all,
an entire violation of the law of God. Multitudes in the Christian Church, are regarded
as pious men, who are daily transacting business upon principles of entire selfishness.
6. Infidels are always fighting a shadow, and making war, not upon Christianity itself,
but on something else falsely called by this name. Where can an infidel be found,
who will have the hardihood to object to these two great principles of the government
of God? But these constitute the whole of the Christian religion. It is then some
corrupt dogma of the Church--the lives of hypocrites--and a spurious representation
of the Christian religion, against which they array themselves. But let them march
up and object anything, if they can, to the Christian religion, as it is taught in
the Bible; and to the government of God, as it is embodied in these two precepts.
7. You see why there is so little conviction, among men, both in and out of the Church.
It is because they judge themselves by a false standard. If they live in conformity
with human laws, and keep up the morality of public sentiment, they feel in a great
measure secure. But be assured that God will judge you by another standard.
8. In the light of this law, how perfectly obvious is it, that slavery is from hell.
Is it possible, that we are to be told, that slavery is a divine institution? What!
Such a barefaced, shameless, and palpable violation of the law of God authorized
by God himself? And even religious teachers, gravely contending that the Bible sanctions
this hell-begotten system ?
.
"0 shame, where is thy blush?"
What! make a man a slave-- set aside his moral agency-- treat him as a mere piece
of property--
"Chain him-- and task him,
And exact his sweat, with stripes
That Mercy, with a bleeding heart, weeps
When she sees inflicted on a beast;"
and then contend that this is in keeping with the law of God, which, on pain of
death, requires that every man should love his neighbor as himself! This is certainly,
to my mind, one of the most monstrous and ridiculous assertions ever made. It is
no wonder that slaveholders are opposed to the discussion of this subject. It cannot
bear the light-- it retires from the gaze, and inspection, and reprobation of the
law of God, as darkness retires before the light.
9. We see the true character of those speculations in provisions, and in the necessaries
of life, with which the land is becoming filled. The custom of buying up the necessaries
of life, so as to control the market, and raise the price of provisions, while there
is an abundance of them in the country, is a plain and manifest violation of the
law of God.
Suppose there were a famine in this land, and a multitude of vessels should be freighted
with flour, and sail from Europe to supply the starving population. Suppose the owners
to instruct their captains to sell it for five dollars per barrel. And now, suppose
certain speculators in New York should receive advices of the arrival of the fleet
upon our coast--they charter a boat, and go out and purchase all the flour. And when
the fleet comes in sight, the docks, and every passage in the city is thronged with
starving people, with their bags, and whatever money they can command to supply their
starving families. But on the fleet's coming to anchor, they are informed, that the
speculator demands seventy-five dollars per barrel for the flour. In this case, no
doubt, the public would set the seal of reprobation, on such an outrage. But how
does this differ, in principle, from that which is becoming so common, even among
professed Christians, to secure as far as possible, and so as by all means to control
the market, the bread stuffs, and to a great extent, the other provisions, throughout
the length and breadth of the land, and then enrich themselves, by selling them at
their own prices? Is this loving their neighbor, or is it supreme and horrible selfishness?
In speaking of this speculation in provisions, I have taken it for granted, that
they were not in reality scarce; but merely rendered so by speculators controlling
the market. But suppose they were really scarce; suppose that a great drought, such
as we have had the past summer, should extend throughout the whole land, and produce
a universal scarcity of provisions. In this case, it is contrary to the law of God,
for those who have them to spare, to increase their price, simply because they are
scarce. I say simply because they are scarce, for cases may occur, in which the raising
of them may have cost more than in ordinary seasons. I have, for many years, known
one man, of whom it is said, that he has practically recognized the principle of
the government of God, in his transactions upon this point. When there has been a
scarcity of provisions, and of course the prices were greatly increased, he would
receive no more than the common prices of articles, when there was no scarcity. If
questioned, in regard to the reasons of his conduct, he would simply answer, that
they cost him no more than formerly, and what his family did not want, the consumers
might have at former prices.
Now the corrupt maxim of businessmen is this, that an article is worth all that it
will bring in market; and they will cause it to bring in market just what the necessities
of people may compel them to give. So that if the scarcity of an article will permit,
they make no conscience of demanding any price for it. Now the real question should
not be, what, under the circumstances, may you compel a man to give; but what did
it cost, and how cheap can you afford it to him, without injuring yourself more than
you will benefit him? For it should be borne in mind, that the law of love requires,
that we should afford every thing as cheap as we can, instead of getting as much
as we can. The requirement is, that we do all the good we can, to others, and not
that we get all we can ourselves. The law of God is, sell as cheap as you can--the
business maxim, as dear as you can.
But suppose it should be asked, by what rule am I to be governed, in the sale of
an article, when, in the purchase of it, I gave more than it has since proved to
be worth? I answer, the loss is yours. You have no right to sell it, or to expect
to sell it, for more than its real value, whatever price you may have paid for it.
But here another question may arise. What is the duty of the individual who sold
me the property, for so much more than it afterwards proved to be worth? I answer,
that he is bound to act upon the law of love. And if, at the time of the purchase,
you and he were both deceived, with regard to the real value, he has a right to receive
of you no more than the real ascertained value. But if he will insist upon the wrong,
and compel you to pay what you agreed to pay, or not refund what you have already
paid, you are, nevertheless, bound to be governed by the law of love, in the sale,
and not to ask, or receive, more than its real value.
To illustrate this, suppose that you had purchased a piece of land, under the impression
that it contained a mine of gold--that it was sold to you in good faith, both you
and the seller supposing that this was the matter of fact. If, afterwards, it should
prove that you were deceived--that no such mine existed--and that, therefore, the
land is of no more value than any other land, it were contrary to the law of God,
for him to insist upon the fulfillment of this bargain--and that you should pay what,
under the circumstances, you had agreed to pay.
10. You see the character of those speculations in government lands, that have become
so common. The government proposes to sell their lands to those who will improve
them, for one dollar and twenty-five cents per acre, designing thereby to encourage
the settlement of the country. But speculators rush forth, and purchase all the most
eligible locations, and raise the price, and thus retard the settlement of the country.
When the laborer, who would cultivate the land, with a small amount of means, comes,
he finds that, instead of being able to purchase at the government prices, he must
pay ten, twenty, thirty or even one hundred dollars per acre; and that, too, when
no improvement has been made by the speculator.
Now it is in vain to attempt to justify this, as some have done, by saying that those
lands are really worth what the speculator demands for them. Suppose they are; what
right has he to demand that price? He did not design to cultivate the land; and but
for him, the laborer might have had it at the government price. Now the violation
of the principles of God's law, in this case, is just as manifest, as it would be
if my family were starving for a barrel of flour, and I was on the point of purchasing
it for five dollars--all the money I had--and a speculator, knowing my circumstances,
should forestall me, and buy the barrel, and then demand seventy-five dollars for
it; and should say to me, "0 sir, it is worth that to you." True, it may
be worth that, rather than that my family should starve. But I ask, what right had
he to purchase it, and then make this demand?
But for all this, there are many hypocritical excuses urged. Many pretend to be making
money for God. This is truly a strange manner of serving God; to rob his children
to give to him--to violate the law of God--to set aside God's authority, for the
sake of making money for him.
But, as a general thing, this is a mere pretense; for it is seen to be true, that,
in proportion as the speculators grow rich, they increase their expenditures, until
men of the greatest wealth, are among the first to complain of poverty, when called
upon to give. Now they can never convince mankind, that they are honest, in pretending
to be driving their speculations for God, until it is seen, as a matter of fact,
that they do not increase their expenditures with the growth of their property, and
lay out this money upon their lusts; but that they really appropriate it to benevolent
purposes.
But if it were true, as it sometimes may be, that they really intend to appropriate
money, obtained in this way, to build up the kingdom of God, still the manner of
getting it can never be justified, by the law of God, and can never be acceptable
in his sight. Will the end sanctify the means?
11. Much restitution is to be made by speculators, or they must go to hell. Those
that have enriched themselves, by speculations that involved a violation of the law
of love, must give back all their ill-gotten gains--must renounce their wealth, and
render obedience to the government of God or they must be damned.
12. It is very obvious, that many persons have involved themselves in a snare, from
which probably they never will escape. They plunged into a series of speculations,
and at the time, no doubt, were so blinded by public sentiment, that its utter inconsistency
with the law of God, was not seen; and now, when the test is applied, and the law
comes to pour its light upon them, they will either hide away in darkness, and strive
to conceal the true character of their conduct even from their own eyes; or, seeing
it, they will "go away sorrowful, because they have great possessions,"
and will not make the restitution that the law of God demands.
13. In the light of this subject, you can easily judge what kinds of business are
lawful. And that for any person to engage in selling articles that are injurious,
is rebellion against God, and a trampling upon the rights of the universe. Such is
the sale of alcohol, tobacco and narcotics of every kind, that are used as articles
of luxury, or diet. Their sale for these purposes is utterly unlawful. It is no excuse,
to say that people will have them, and that you may as well sell them as any body
else. I beseech you to remember the words of the Savior: "It is impossible but
that offences should come; but woe unto HIM through whom they come."
14. It is objected, that the adoption of this principle, in the present state of
human society, is impossible. To this I reply,
(1) That it is the law of God, and must be adopted, and practiced by you, or you must be damned.
(2) It is the simplest, and most practicable rule of conduct conceivable. To a selfish mind, I grant, it may be a stumbling block; but to a truly benevolent mind, it is, in almost all cases, as plain as sun-light. In those cases where individuals do really love each other, as they love themselves--as husbands and wives, parents and children, do they find any difficulty in the application of this rule? No. And should they extend their benevolent regards to all mankind, and did all mankind recognize their relations to each other, and regard themselves as one family, this rule would be found to be of the easiest application.
15. It is objected, that its application would overturn nearly all the business
transactions of the world. It would certainly revolutionize nearly all the business
of the world, and produce changes in the state of society, that to most people is
wholly inconceivable. As business is now transacted, the more business, the more
jealousy, envy, and strife. But were all men really benevolent, they would universally
vie with each other, in seeing who could accomplish the greatest good, and produce
the greatest amount of human happiness.
16. I said that the government of God was very little understood, in this world.
Now it is plain, that a leading object of Jesus Christ, was to put the world in possession
of the true spirit and meaning of the law of God. It is astonishing to see how slow
of heart, a selfish mind is, to understand the law of God, and the nature of true
religion. For a mind, whose whole object is to get, and appropriate to itself all
it can, it is difficult to conceive of the nature of that religion which finds its
happiness in giving, instead of getting.
The preaching of Christ, but more especially his example, put his followers in possession
of the idea, "that it is more blessed to give than to receive." The life
of Christ was designed as an illustration of this cardinal principle, that the proper
happiness of a moral agent lies in doing good--in denying self, for the benefit of
others. In diffusing happiness, it finds its own happiness.
Now the apostles and early Christians, caught this same idea--preached it--carried
it out in living illustration before the world--and it was soon said of them, that
they had "turned the world upside down."
If I mistake not, an infidel writer has somewhere attempted to account for the rapid
spread of Christianity, in the Apostles' days, by saying, that "it was the natural
result of the spirit and conduct of the primitive Christians. They gave themselves
up to acts of benevolence, and in laboring for the good of others." Now this
is true, and it is also true, that the natural result of this would be, powerfully
to influence mankind, in favor of Christianity. But how could he overlook the fact,
that such a spirit and temper must be divine?
It is true, as a modern writer has said, that "the Church now, is the exact
contrast of the primitive Church." Primitive Christians rushed forth, at the
hazard of their lives, and millions of them sacrificed their lives without hesitation,
for the salvation of the world. They were seen denying themselves, and offering themselves
upon the altar of benevolence, for the salvation of those who were perishing in sin.
But for centuries, selfishness has been the most prominent feature of the church.
And instead of sacrificing herself for the salvation of men, she is sacrificing the
world, to gratify her own lusts.
17. It is naturally impossible that a selfish church should ever succeed in converting
the world. They cannot possibly make the world understand the gospel. The light which
they hold up is darkness. Their "salt has lost its savor"--their benevolence
is selfishness--their religion is rebellion against God. Suppose Jesus Christ had
come, as the Jews expected, as a great temporal prince--living, and reigning in mighty
earthly splendor--overawing and subduing the nations--and exterminating his enemies
by the sword. Could he, by any precepts whatever, have put the world in possession
of the true spirit of religion? Could they have possibly received from him the idea
of what constitutes obedience to the law of God? Certainly not. Nor could the Apostles,
and primitive Christians, have possibly possessed the world with the right idea of
religion, in any other manner, than by offering themselves up a living sacrifice
for their salvation. And never can the world be converted--never can missionary enterprises
succeed, until true religion is taught in the lives of its professors--until benevolence,
and not selfishness, is exhibited by the church.
18. I beg of you to remember, that this law is to be the rule of judgment, by which
all the secrets of your heart, and soul, and life, shall be judged. Do therefore,
I beseech you, bring yourselves to the true test--examine yourselves by this rule--decide
your former life, and your present character, by inspecting it in the light of this
law. You have never embraced the gospel, any further than you are under the practical
influence of the law of God. The gospel was designed to annihilate selfishness--to
produce true obedience. If it does not produce this result in you, you are lost forever.
Now will you go down on your knees--will you open your heart before God--will you
spread this discourse before him--will you be honest, in deciding upon the real character
of your business transactions--of your daily life, and walk, and spirit?
Now I urge this upon you, at the conclusion of every lecture, for these truths must
be to you "a savor of life unto life, or of death unto death." I beseech
you, do not cover up your sins, nor try to avoid the light. It will do you no good
to cavil. Truth is truth, whether you receive it or not. And I pray God that you
may receive it, so that your whole body, soul, and spirit, may be sanctified through
the truth, and preserved blameless unto the coming of our Lord Jesus Christ.
GLOSSARY
of easily misunderstood terms as defined by Mr. Finney himself.
Compiled by Katie Stewart
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