ATTRIBUTES OF SELFISHNESS - C, PREVIOUS SECTION - NEXT LECTURE - HELP - GR VIDEOS - GR YOUTUBE - TWITTER - SD1 YOUTUBE
This opposition to benevolence or true religion, must be developed in specific action, whenever the mind apprehends true religion, or selfishness must be abandoned. Not only must this opposition be developed, or selfishness abandoned, under such circumstances, but it must be increased as true religion displays more and more of its loveliness. As the light from the radiant sun of benevolence is poured more and more upon the darkness of selfishness, the opposition of this principle of action must of necessity manifest itself in the same proportion, or selfishness must be abandoned. Thus selfishness remaining under light, must manifest more and more opposition, just in proportion as light increases, and the soul has less the color of an apology for its opposition.
This peculiarity of selfishness has always been manifested just in proportion as it has been brought into the light of true religion. This accounts for all the opposition that has been made to true religion since the world began. It also proves that where there are unrepentant sinners, and they retain their impenitence, and manifest no hostility to the religion which they witness, that there is something defective in the professed piety which they behold; or at least they do not contemplate all the attributes of true piety. It also proves, that persecution will always exist where much true religion is manifested to those who hold fast their selfishness.
It is indeed true, that selfishness and benevolence are just as much opposed to each other, and just as much and as necessarily at war with each other, as God and Satan, as heaven and hell. There can never be a truce between them; they are essential and eternal opposites. They are not merely opposites, but they are opposite efficient causes. They are essential activities. They are the two, and the only two, great antagonistic principles in the universe of mind. Each is heaving and energizing like an earthquake to realize its end. A war of mutual and uncompromising extermination necessarily exists between them. Neither can be in the presence of the other, without repulsion and opposition. Each puts forth all its energy to subdue and overcome the other; and already selfishness has shed an ocean of the blood of saints, as well as the precious blood of the Prince of life. There is not a more gross and injurious mistake, than to suppose that selfishness ever, under any circumstances, becomes reconciled to benevolence. The supposition is absurd and contradictory; since for selfishness to become reconciled to benevolence, were the same thing as for selfishness to become benevolence. Selfishness may change the mode of attack or of its opposition, but its real opposition it can never change, while it retains its own nature and continues to be selfishness.
This opposition of the heart to benevolence often begets deep opposition of feeling. The opposition of the will engages the intellect in fabricating excuses, and cavils, and lies, and refuges, and often greatly perverts the thoughts, and excites the most bitter feelings imaginable toward God and toward the saints. Selfishness will strive to justify its opposition, and to shield itself against the reproaches of conscience, and will resort to every possible expedient to cover up its real hostility to holiness. It will pretend that it is not holiness, but sin that it opposes. But the fact is, it is not sin but holiness to which it stands forever opposed. The opposition of feeling is only developed when the heart is brought into a strong light, and makes deep and strong resistance. In such cases, the sensibility sometimes boils over with feelings of bitter opposition to God, and Christ, and all good.
The question is often asked, May not this opposition exist in the sensibility, and those feelings of hostility to God exist, when the heart is in a truly benevolent state? To this inquiry, I would reply: If it can, it must be produced by infernal or some other influence that misrepresents God, and places His character before the mind in a false light. Blasphemous thoughts may be suggested, and, as it were, injected into the mind. These thoughts may have their natural effect in the sensibility, and feelings of bitterness and hostility may exist without the consent of the will. The will may all the while be endeavoring to repel these suggestions, and divert the attention from such thoughts, yet Satan may continue to hurl his fiery darts, and the soul may be racked with torture under the poison of hell, which seems to be taking effect in the sensibility. The mind, at such times, seems to itself to be filled, so far as feeling is concerned, with all the bitterness of hell. And so it is, and yet it may be, that in all this there is no selfishness. If the will holds fast its integrity; if it holds out in the struggle, and where God is maligned and misrepresented by the infernal suggestions, it says with Job, "Although He slay me, yet will I trust in Him," however sharp the conflict in such cases, we can look back and say, "We are more than conquerors through Him that loved us" (Job 13:15, Romans 8:37). In such cases it is the selfishness of Satan, and not our own selfishness, that kindled up those fires of hell in our sensibility. "Blessed is the man that endureth temptation; for when he is tried he shall receive the crown of life" (James 1:12).
9. Cruelty is another attribute of selfishness.
This term is often used to designate a state of the sensibility. It then represents that state of feeling which has a barbarous or savage pleasure in the misery of others. Cruelty, as a phenomenon of the will or as an attribute of selfishness, consists, first, in a reckless disregard of the well-being of God and the universe, and secondly, in persevering in a course that must ruin the souls of the subjects of it, and, so far as they have influence, ruin the souls of others. What should we think of a man who was so intent on securing some petty gratification, that he would not give the alarm if a city were on fire, and the sleeping citizens in imminent danger of perishing in the flames? Suppose that sooner than deny himself some momentary gratification, he would jeopard many lives. Should we not call this cruelty? Now there are many forms of cruelty. Because sinners are not always brought into circumstances where they exercise certain forms of it, they flatter themselves that they are not cruel. But selfishness is, always and necessarily cruel to the soul and highest interests of the subject of it; cruel to the souls of others, in neglecting to care and act for their salvation; cruel to God, in abusing Him in ten thousand ways; cruel to the whole universe. If we should be shocked at the cruelty of him who should see his neighbor's house on fire, and the family asleep, and neglect to give them warning, because too self-indulgent to rise from his bed, what shall we say of the cruelty of one, who shall see his neighbor's soul in peril of eternal death, and yet neglect to give him warning?
Sinners are apt to possess very good dispositions, as they express it. They suppose they are the reverse of being cruel. They possess tender feelings, are often very compassionate in their feelings toward those who are sick and in distress, and who are in circumstances of any affliction. They are ready to do many things for them. Such persons would be shocked, should they be called cruel. And many professors would take their part, and consider them abused. Whatever else, it would be said, is an attribute of their character, surely cruelty is not. Now, it is true that there are certain forms of cruelty with which such persons are not chargeable. But this is only because God has so molded their constitution, that they are not delighted with the misery of their fellow men. However, there is no virtue in their not being gratified at the sight of suffering, nor in their painstaking to prevent it while they continue selfish. They follow the impulses of their feelings, and if their temperament were such that it would gratify them to inflict misery on others if this were the strongest tendency of their sensibility, their selfishness would instantly take on that type. But though cruelty, in all its forms, is not common to all selfish persons, it is still true that some form of cruelty is practiced by every sinner. God says, "The tender mercies of the wicked are cruel" (Prov. 12:10). The fact that they live in sin, that they set an example of selfishness, that they do nothing for their own souls, nor for the souls of others; these are really most atrocious forms of cruelty, and infinitely exceed all those comparatively petty forms that relate to the miseries of men in this life.
10. Injustice is another attribute of selfishness.
Justice, as an attribute of benevolence, is that quality that disposes it to regard and treat every being and interest with exact equity. Injustice is the opposite of this. It is that quality of selfishness which disposes it to treat the persons and interests of others inequitably, and a disposition to give the preference to self-interest, regardless of the relative value of the interests. The nature of selfishness demonstrates, that injustice is always and necessarily one of its attributes, and one that is universally and constantly manifested.
There is the utmost injustice in the end chosen. It is the practical preference of a petty self-interest over infinite interests. This is injustice as great as possible. This is universal injustice to God and man. It is the most perceptible and most flagrant piece of injustice possible to every being in the universe. Not one known by him to exist who has not reason to bring against him the charge of most flagrant and shocking injustice. This injustice extends to every act and to every moment of life. He is never, in the least degree, just to any being in the universe. Nay, he is perfectly unjust. He cares nothing for the rights of others as such; and never, even in appearance, regards them except for selfish reasons. This, then, is, and can be, only the appearance of regarding them, while in fact, no right of any being in the universe is, or can be, respected by a selfish mind, any further than in appearance. To deny this is to deny his selfishness. He performs no act whatever but for one reason, that is, to promote his own gratification. This is his end. For the realization of this end every effort is made, and every individual act and volition put forth. Remaining selfish, it is impossible that he should act at all, but with reference directly or indirectly to this end. But this end has been chosen, and must be pursued, if pursued at all, in the most perceptible and outrageous violation of the rights of God and of every creature in the universe. Justice demands that he should devote himself to the promotion of the highest good of God and the universe, that he should love God with all his heart, and his neighbor as himself. Every sinner is openly, and universally, and as perfectly, unjust as possible, at every moment of his impenitence. It should, therefore, always be understood, that no sinner at any time is at all just to any being in the universe. All his paying of his debts, and all his apparent fairness and justice, are only a specious form of selfishness. He has, and, if a sinner, it is impossible that he should not have, some selfish reason for all he does, is, says, or omits. His entire activity is selfishness, and while he remains unrepentant, it is impossible for him to think, or act, or will, or do, or be, or say, anything more or less than he judges expedient to promote his own interests. He is not just. He cannot be just, nor begin in any instance, or in the least degree, to be truly just, either to God or man, until he begins life anew, gives God his heart, and consecrates his entire being to promotion of the good of universal being. This, all this, justice demands. There is no beginning to be just, unless the sinner begins here. Begin and be just in the choice of the great end of life, and then you cannot but be just in the use of means. But be unjust in the choice of an end, and it is impossible for you, in any instance, to be otherwise than totally unjust in the use of means. In this case your entire activity is, and can be, nothing else than a tissue of the most abominable injustice.
The only reason why every sinner does not openly and daily practice every species of outward commercial injustice is, that he is so circumstanced that, upon the whole, he judges it not for his interest to practice this injustice. This is the reason universally, and no thanks to any sinner for abstaining, in any instance, from any kind or degree of injustice in practice, for he is only restrained and kept from it by selfish considerations. That is, he is too selfish to do it. His selfishness, and not the love of God or man, prevents. He may be prevented by a constitutional or phrenological conscientiousness, or sense of justice. But this is only a feeling of the sensibility, and, if restrained only by this, he is just as absolutely selfish as if he had stolen a horse in obedience to acquisitiveness. God so tempers the constitution as to restrain men, that is, that one form of selfishness shall prevail over and curb another. Approbativeness is, in most persons, so large, that a desire to be applauded by their fellow-men so modifies the developments of their selfishness, that it takes on a type of outward decency and appearance of justice. But this is no less selfishness than if it took on altogether a different type.