JUSTICE, MERCY, AND HUMILITY.
By C. A. Osgood
“He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” Micah vi, 8. Mankind have, in all ages, been prone to take extreme views with regard to religion; with regard to those things which are necessary in order to secure the favor of God. The ancient Jews seemed to think that religion consisted only in outward ceremonies, such as the sacrifice of burnt offerings and slain beasts, and the observance of new moons and Sabbaths; while there were in their “houses the treasures of wickedness, and the scant measure, which was abominable;” while they did not “seek judgment, relieve the oppressed, judge the fatherless, or plead for the widow.” The Pharisees at the time of the first advent were very precise to perform the smallest things enjoined in the ceremonial law, and those things which had been taught them by the traditions of the fathers, while such mighty matters as “judgment, mercy, and the love of God,” they omitted entirely. And now in these last days, there is a class of professed worshipers of God, who regard religion as consisting mostly in prayer, veneration for God and sacred things, and in an observance of outward rites; with but very little regard for the interests of their fellow-men. Another class seem to be almost destitute of veneration for the Creator, and think gospel rites of little or no value, while at the same time they boast of their honesty and benevolence. Our text presents the true view of the subject. It tells us in a few words what is “the whole duty of man.” It describes true religion. To treat our fellow-men with justice and benevolence, and to exercise that humble spirit toward God which becomes us as feeble, dependent, ignorant and sinful creatures, and those for whom Christ died, is to possess that piety which God requires, and which is acceptable to him. We have, then, before us for a few moments’ thought, three things. 1st, justice, 2nd, mercy, 3d, a humble walk with God. And first, let us consider what it is to “do justly.” The word “just” is defined to mean, “upright, honest, equitable;” justice, “the giving to every one his due.” “To do justly,” then, implies to deal honestly, equitably; “to give to every one his due.” In pursuing this subject, I remark, that justice demands that children should respect and obey their parents. This is what is due to them. It is just that those who have been nurtured, cared for, and instructed by parents in their helpless infancy and in childhood, should be honored and highly respected even till the close of their lives. Their comfort and happiness should be regarded by their children. The fifth commandment is just. It grows out of the fitness of things. Again, justice requires that we should pay a proper regard to the reputation of others. To many, reputation is dearer than wealth. Every one of us feels sensibly when our reputation is assailed. Said our Lord, “Whatsoever ye would that men should do to you, do ye even so to them.” Do we wish men to refrain from injuring our reputation? Let us do nothing to injure theirs. Duty here extends not only to our own brethren who believe as we do, but to “men” everywhere. The practice of evil speaking is fearfully prevalent. Some practice it for the purpose of venting the spite which exists within them, wishing to do an injury to those they speak against. Others do this simply from the force of habit, being accustomed to express their thoughts freely, although they have no feeling of hatred against the person or persons who are the subjects of conversation. These are careless talkers; they may kindle a fire that will do great damage. Oh! let us take heed that we “speak evil of no man.” Again, if we would do justly, we must be truthful in all we say. To do as we would be done by, is to act in accordance with equity. We feel ourselves a desire to know what is truth. So others feel. When men undertake to give us information on any subject, we wish them to tell us the truth exactly. So when we undertake to impart information on any subject, we should tell the exact truth, without any addition or concealment. And especially when we are about to sell or exchange property we should describe the property just as it is. If the property be of an inferior kind, or if it have defects, these should not be concealed, but should be made known. Oftentimes the buyer has no means of finding out the quality of an article except from the statement of the seller. If we would be just, we must be faithful to fulfill our promises. In making engagements we should be careful not to promise to do those things which there is no reasonable prospect of our being able to perform. How many disappointments, and how much trouble and distress grow out of carelessness in this respect! We do not wish to be disappointed; then we should take care and not disappoint others. Their interests, their feelings, are as sacred as ours. Justice requires that laborers should have a just regard for the interests of their employers. They should act, “not with eye-service as men-pleasers, but in singleness of heart fearing God.” Employers should not be unreasonable in their requirements, but should have a proper regard for the welfare of those who serve them, and they should be particular to render to them that which is just and equal. If they do not do this, the “cry of the laborers” will ascend up, and enter into the ears of the God of justice. In order to “do justly,” we must buy and sell and exchange property, and attend to all business transactions, on the great principle of “loving our neighbor as ourselves.” This is just; this is equal. The interest of every one of my neighbors is worth just as much as my interest. These interests ought to be respected. If the true principle of love to mankind is in our hearts, we shall respect and love those interests. If this love rules in our hearts, we shall not seek to take advantage of the necessities or ignorance of others in trading with them. We shall be willing to pay a just equivalent for what we buy; we shall desire no more for what we have to sell. When we exchange property, we shall seek to have the exchange just as profitable to our neighbor as to ourself. With such feelings we should never rejoice in view of great bargains made in enriching ourselves at the expense of those we have dealt with; of property acquired by paying only a part of its value, or of property sold at exorbitant prices. No! If even through mistake this should be the case, we should hasten to make these things right; “to do that which is just and equal.” And if this just respect for the welfare of our fellow-men ruled in our hearts, we would so direct our labors as to have only those things to sell which benefit mankind, instead of those which are worthless or worse than worthless in their effects upon individuals or mankind at large. Alas! how much of property (so called) that is produced and sold, tends mainly to increase pride and vanity, to promote drunkenness and immorality! How can a just man sell for a price that which is worthless, or worse than worthless! Again, justice requires that men should pay their debts. All admit this to be true, and yet how slack259many persons, even those who profess to have the truth, are, in this respect! They have made fair promises, they have taken upon themselves obligations to pay, and yet they make no proper efforts to be in readiness to fulfill those obligations at the appointed time, if ever! Oh! how the cause of truth suffers from such neglects! And how are creditors wronged, and frequently distressed, in consequence of unfaithfulness on the part of those who are justly indebted to them! The just man is careful to pay all his debts, however small the amount owed may be, or however distant from him the person he owes. He feels just as much bound to pay promptly the publisher of a newspaper, as his nearest neighbor. And debts contracted many years ago, are no less debts, and we are under no less obligation to pay them because of our failures in the past. Justice sternly demands that those who have defrauded or wronged others, whether designedly or through mistake should make restitution. When a man truly repents of his sins, he would, if he could, undo the wrongs which he has done. He is truly sorry. He shows his sorrow by making amends as far as he can. In cases of unjust dealing, he is bound to restore what he has taken away. Now, my reader, in view of what justice demands of you, are you clear before God, so that if called to give up your account, you could do it with joy? Oh! are there not some dark records in God’s book against you? Secondly. Mercy is that form of goodness which exhibits itself in pity and compassion toward the unfortunate. To be merciful is to imitate “our Father in Heaven,” who bestows blessings on the unthankful and evil, who is “ready to forgive” the repenting sinner, through the merits of Jesus, and who is “plenteous in mercy” to all that call upon him in truth. Jesus has taught us thus: “Love your enemies; do good to them that hate you, and pray for them that despitefully use you and persecute you.” We are not only to be merciful in our acts, but to love mercy. It should be our delight to engage in works of benevolence. It should be our delight to help the poor, feed the hungry, clothe the naked, instruct the ignorant, &c. We should do this, not for the sake of getting the name of being good and charitable, nor alone to secure the reward which God has promised in the future, but because we “love mercy;” love our fellow-men; love to lessen their sorrows, and increase their joys. Thousands there are, who gain the applause of men for their almsgiving, whose supposed benevolence is not approved of God, because their motives are selfish; because they do not love mercy. Their hearts are not in the work. They seek the praise of men. They get it. But “the Lord loves a cheerful giver.” These deeds of love to the needy go up before God for a memorial. What a chance there is for deeds of mercy in this world of sin and misery! And there is nothing better calculated to move our hearts and hands to these, than the example of our Lord Jesus Christ, “who, though he was rich, for our sakes became poor, that we through his poverty might be rich.” The renewed heart needs no appeals to love of approbation, love of music, love of social enjoyment, or love of luxurious food, to urge it forward in this work. The love of God shed abroad in our hearts will make us rich in these good works. Thirdly. Walking humbly with God. God is a being of infinite greatness, power, and goodness; man is but a speck in creation. Why, then, should man be proud? How very little is one man compared with that Being, before whom “all nations are counted as a drop in the bucket,” “as the small dust in the balance!” Man’s feeble strength is derived from the Almighty Creator. God is independent; man is ever dependent on him for everything. God ever lives; man is mortal. Man’s “feeble ray spreads scarce an inch around,” comparatively. “The eyes of the Lord are in every place;” all things are naked and open to his view. Man is a sinner; God is holy. Man continues long in sin; God bears long. God has provided a Saviour, and a way of salvation. In view of all these considerations, how wicked and foolish pride appears; how becoming is humility! “To walk humbly with God,” means to conduct ourselves before him with humility. By sin, man is lifted up with pride. He thinks more of himself than of his Creator. He would rather please himself, little as he is, than to obey the infinitely great and good Creator! God justly requires us to treat him as his infinite worth demands; “to humble ourselves under his mighty hand.” The sinner feeling and acting as the poor publican did, when he felt so unworthy that he “would not so much as lift up his eyes unto Heaven, but smote upon his breast, saying, God be merciful to me a sinner,” just begins to walk humbly with God. Discovering his real character in the light of God’s holy law, and finding his own righteousness to be but filthy rags, he trusts no more to his own supposed goodness, but humbly casts himself upon the mercy of God in Christ, and receives pardon, and “grace to help in time of need.” “To walk humbly with God,” implies that we seek divine direction. “It is not with man that walketh to direct his steps.” So Saul of Tarsus, when Jesus spoke to him, cried out, “Lord, what wilt thou have me to do?” And when informed about his duty, his pride being slain, he was not disobedient to the heavenly vision, but obeyed. The humble man lives not to himself, but to Him who died for him. He casts aside his former prepossessions, together with the traditions of the fathers, and goes to the divine word to find out what is truth. He feels that the applause of men is as empty breath, compared with the approval of the great God. And he who walks humbly with God will act with becoming lowliness toward his fellow-men. He feels that it is by the grace of God he is what he is, that he has no occasion to boast, except in what God has done for him. And when he has labored most faithfully for the cause of God, and the welfare of mankind, he does not think himself worthy of praise for so doing, but is ready to say, I am an unprofitable servant, I have done no more than it was my duty to do. The truly humble person realizes that he is not his own, that he is not at liberty to mark out a course of life for himself, but in all his ways to acknowledge God. In fervent prayers, in grateful songs, he pours out his heart before the Lord. To be just toward all; to “love mercy;” “to walk humbly with God;” these are the things which God requires. To do these things will make us good; good Christians, good husbands, good wives, good parents, good children, good neighbors, good in all the walks of life, and continuing to do them, we may reasonably expect, by and by, to hear the glad words spoken to us, “Well done, good and faithful servant.”