"What Doth the Lord Require of Thee"

"AND what doth the Lord require of thee but to do justly and to love mercy, and to walk humbly with thy God?" Justice and righteousness are the foundation of God's government. They must form the base of every human government which is entitled to any respect. Man's character is worthless when these are not its underlying principles. The commandments of God are simply a development of them. The prophet has beautifully summed up the truths of religion in the sentence above, concerning justice, mercy, and the love of God. His question implies that all man's duty is comprehended in these things, and that merely religious services are of but small importance in comparison. He makes this statement very emphatic by putting it in the interrogative form. What doth the Lord require but this, is a very forcible way of saying, this really comprehends all. The Lord then does require all men "to do justly." He will not accept less than what he requires. We know, of course, that God has graciously made provision for repentance for all kinds of sins but one, sins of injustice among the rest. But what I mean is this: God requires of man a certain character, or the acceptance of certain principles before he will save him for an immortal life. He has made provision in the plan of salvation for divine grace and strength to enable man to obtain these characteristics through repentance of sin, faith in the Lord Jesus Christ, and earnest prayer, united with his own earnest efforts. By means of the help he gives, he requires man "to do justly." This he must do, or be lost.

What does this requirement embrace? Mr. Webster defines just, as "Rendering or disposed to render to each one his due. Conforming or conformable to rectitude, not doing wrong to any. Violating no right or obligation. Equitable, upright, honest, true." A beautiful definition truly, if our characters could be such, and the Lord says he requires that they be such. Man, then, must render to each one his due, and must not do wrong to any. This is a work we must look after ourselves, and see to it that we violate no obligation of right. We must not let our naturally covetous dispositions induce us to cheat or defraud, or take advantage of the ignorance of others. "Doing justly," strikes directly against the principle of getting something for nothing, which underlies most of the traffic of the present day. Were this principle carried out by all, it would put an end to all the cheating, adulteration, dishonesty, hypocrisy, slavery, lying, slander, murder, larceny, disobedience to parents, and covetousness, and other sins too numerous to mention, which exist in our world. What a different world it would be! Quite a good world to live in, indeed. It would abolish all armies, navies, courts, sheriffs, jails, prisons, executions, and police, with most of the taxes now paid. It would make a grand revolution in our world. These things have to be maintained to hold in check the selfish greed of mankind who will not "do justly." Many, no doubt, violate this principle almost unconsciously. Early training and the practices of others around them have educated them in wrong doing till they do not realize it themselves.

Let us illustrate this principle in pecuniary transactions. Exchanges of property can often be made between persons to mutual advantage, if the principle of justice is mutually regarded. This would be legitimate and right. But how little of this there is done. With most there is a special desire to obtain from the other more than the real value of his own. With men who claim to be honest, there will be efforts made to depreciate the other's property, to enlarge upon the favorable points of his own, and make it appear more valuable than it is, to obtain just as much as possible, regardless of intrinsic value. With those of less conscience, absolute deception is often used, and lies told to cover up blemishes and faults, and to extravagantly praise the supposed merits of their property. All this is for the purpose of getting something for nothing; of getting value for which the other man has toiled or paid his money, without giving any equivalent in return. This same motive underlies all stealing and robbery. Thieves take the property of another without saying, "by your leave," knowing they are liable to grace a prison for it. Others with the same motive, desire to obtain something from another without giving an equivalent in return, without running any risk to themselves, and keeping within the limits of the law. They hope in some way to blind the eyes of the one with whom they trade, and make him think he is getting all a thing is worth when he is not. If they can by superior shrewdness, succeed in getting him to consent to give up his property for much less than it is really worth, they think they have made a good trade, and perchance boast of the same. Would they have obtained that advantage had the other known the real value? Of course not. They have added deception to their covetousness, and taken advantage of the fellow's ignorance to advantage themselves at his disadvantage. Surely, there is nothing noble in this. Surely, this is not a noble use to which superior ability should be put. To do this kind of business successfully and amass great wealth by it, and perchance by taking advantage of others' necessities to get them in a pinch and strip them of their property without giving really any value in return, is the way fortunes are often made, and men become great in the eyes of this world. But all of this is not only wicked injustice, but the height of folly if there is a God of justice and a Judgment day.

The person who consents to use his God-given powers for such purposes, consents to form a character grossly unjust, showing that he regards money of more value than right principle. How can men have any respect for themselves knowing they desire to obtain their neighbor's property for less than its value, knowing they are anxious to take advantage of his ignorance or misfortunes? How must God look upon them with his eyes of purity? Does it pay? Not if eternity is longer than time, and the bliss of Heaven is more precious than this poor world. God requires us to "do justly." We must come up to that requirement, or be lost. God will never give eternity of happiness to those who are planning to take advantage of their neighbor's ignorance to obtain his property without giving an honest equivalent. Why should the lives of such be perpetuated in glory? They are not worthy of it. How foolish such conduct will seem in the great day of Judgment—when men shall be judged according to their deeds. When the eye from which earth and heaven flee away shall pierce the guilty souls of the covetous and selfish who fatten on the substance of the toil of others, and they shall realize that all is lost forever, their sharp trades will not seem half so satisfactory to them. We must all realize that every act of injustice leaves its spot of defilement on our character. Like pitch and tar upon clothing, it sticks to us. Nothing but thorough repentance and the blood of Christ can remove it. Conversion is a change of heart and character. Its evidence of genuineness is a life of faithfulness to principles of right. "Cease to do evil, learn to do well." "Doing justly" enters into every act of life. The employer who forces his laborers to work for him for a bare pittance sufficient only to maintain life, while he rolls in luxury, must learn to do justly, or be lost. The employed who are unwilling to faithfully fulfill their contract, but shirk and waste when not under the eye of the overseer, caring only for their pay, must learn the same lesson.

This principle pertains not only to pecuniary matters but enters into all the relations of life. It is embodied in the golden rule, and the second great commandment, "Love thy neighbor as thyself." No present pleasure, gain, or earthly honor, can compensate for the loss of righteousness and justice, and self-respect, and eternal life. No character can be worth of respect which is not founded on justice. We ourselves are more interested to see to it that we do not deviate from its principles than anyone else can be. Eternal consequences depend upon it. No attention to outward religious service can take the place of justice, or make us acceptable to God while this is lacking. Were professors of the religion of Christ always just in their dealings with their fellow-men, religion would stand higher in the public estimation than it now does. Covetous professors are the great stumbling-stones in the King's highway. Their religion is a cloak to their covetousness now as it was in the time of Christ. True religion will bring us back to the great first principles of justice and righteousness. These are the great foundation stones which will stand sure with the house built upon them, while the sandy foundation will give way, and the house built upon it will fall. Let us be sure to "do justly."