God's Role in all Arts and Labors

Believing, therefore, that the work of redemption and restoration extends to all things, and that no art or work of man can be carried to its highest and most beneficial results without God's presence, we proceed now to illustrate the union of God with man in the redemption and perfection of the arts and literature.

And, in doing this, we shall first refer briefly to those arts which, though very useful and necessary, are generally regarded as comparatively low in rank. Our view is, that the divine presence and aid are necessary in the development and application of all such arts, however humble they may be thought to be. The art of agriculture, the mechanic arts, the arts connected with domestic life, all of them not only admit, but require, the union of the divine with the human, in order to secure their perfection and their proper use. We do not hesitate to say, that the man who holds the plough, the man who lifts his arm of toil in the workshop, can do it usefully and happily, only so far as he does it in connection with God. The true doctrine is, — God in all things.  God made the earth; —  God sends the rains, that fertilize it. But this is not all. It is equally true, whenever and wherever the original harmony of things is readjusted, that God guides the hand that guides the plough, and smites in the hand that smites the anvil. And the laborer and the artisan are not in true union with God, until they have dispositions which will lead them to pray and to believe that this may be the case.

Redemption of the Arts and Literature

If God is man's great teacher... then, in his efforts in acquiring knowledge, he will be likely to go astray and to seek out hurtful ”inventions,” [Ecclesiastes 7: 29] so far as he does not accept a divine guidance. It is, therefore, not too much to say, that the Holy Ghost, the inward teacher sent down from heaven,  both ought to be, and that he is designed to be, the great master in art and literature. And it is worthy of notice, that heathen nations, who everywhere give evidence that they have some glimpses of the truth, agree in ascribing the early inventions in art, and the early works in poetry and music, either to a divine agency or to human agency aided by divine. According to  the mythology of the Greeks, it required the skill of Mercury to invent the lyre; — and there could neither be poetry nor music without the aid of Apollo and the muses. Accordingly, the great poets of the Greeks and Romans frequently begin their works by a distinct recognition of their dependence upon a higher power, who gave inspiration to their thoughts. And it is worthy of notice that Livy, in the commencement of his work on Roman history, (certainly in many of its attributes one of the most perfect and interesting works of that kind,) proposes to his readers, that they should imitate the custom of the poets, and commence their undertaking by supplicating the presence and aid of the gods.

A Person of Faith and Prayer May Have Great Influence

Think not that nothing can be done, because thou art little in the eyes of this world. The result does not depend upon what thou art in the world, but upon what thou art in God. It is God only, who is the source of all good. Various are the instruments he employs. He selects them, and he places them in the appropriate situations to be used by him. The power, whether it be more or less, is not in the instrument, in itself considered, but in God, who selects and locates it. In a multitude of instances has the declaration of the apostle been illustrated, that "God hath chosen the weak things of the world, to confound the things which are mighty." [1 Corinthians 1:27.] A man of faith and prayer, however humble his situation in life, may yet have influence enough to affect the destiny of nations.

I will refer to an instance, which seems to be appropriate in this connection, and will illustrate what has now been said. Some years since, I was acquainted with an individual who has now gone to his rest and his reward. I have reference to the late William Ladd, the mention of whose name will recall cherished recollections to many hearts. In early life, he followed the sea; — in the course of a few years he became the commander of a merchant vessel, and acquired some amount of property. On quitting the sea, he purchased a farm in the inland town of Minot, in the state of Maine. On reading a tract on peace, written by one of the former presidents of Bowdoin College, he was led to reflect upon the inconsistency of war with the Gospel. Having enjoyed favorable opportunities of education before going to sea, and being a person of a strong mind, he conceived the idea of putting an end to war throughout the world by means of a Congress of Nations, which should have power to establish an international code, and also a High Court of Nations. What a mighty project to be brought about by such limited agency!

A few years before his death, I visited his retired residence. He showed me the room in which he had written the numerous papers, and even volumes, on the subject of war. Walking with him in one of his beautiful fields, he pointed to a small cluster of trees at a little distance, and said, "It was beneath those trees that I solemnly consecrated myself in prayer to this one work of impressing upon the minds of men the principles of peace." For many years he spent a large portion of his time in going from city to city, and from town to town, in almost all parts of the United States, introducing the subject of peace to associations of ministers, conversing with all classes of persons in relation to it, and lecturing wherever he could find an audience. I met with him often, and have been deeply affected with his simplicity and fixedness of purpose.  He fully believed that God had inspired within him that central idea, around which the labors of his life turned. And those who knew him intimately, could hardly fail to be impressed with a similar conviction. He corresponded with distinguished individuals in Europe; — he scattered his numerous tracts and other writings on this momentous subject in all parts of the world. For many years the important movements of the American Peace Society appeared to rest upon him far more than upon any other individual. He died; and although he was preceded and has been followed by others of a kindred spirit, he was the means under God, of giving an impulse to the cause of peace, which is felt throughout the world. Society, penetrated by the great thought of universal pacification, seems to be brought to a pause. At Brussels, at Paris, at Frankfort-on-the-Maine, at London, we see nations, as it were, assembled in great Congresses, and consulting on their position and duties, in consequence of the impulse which God was pleased to communicate, in a great degree, through the labors of this comparatively humble individual. Let us not, then, look upon the outward person or the outward situation. It is one of the attributes of God to deduce great results from small causes. Wherever there is faith in God, there is power, — whatever may be the situation of the person who exercises it.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 7.

The Leavening Influence of the Gospel

The Gospel is like the little leaven, which leaveneth the whole lump; always operating and always certain of securing its object, but not in a manner which attracts much notice. Operating in this gradual manner, the Christian religion has modified and improved the doctrines of international law. The principles which regulate the intercourse of nations, are different, in some important respects, from what they were a few centuries ago. And the difference shows the secret operation and influence of a religious sentiment.

For instance, it was once a recognized principle in the laws of nations, that, if a merchant vessel were wrecked on a foreign coast, the wreck became the property of the occupants of the coast, although the real owners were living. It was an established principle also, not less unjust, that, if a person, resident in a foreign country, died there, his property, instead of descending to those whom he designed and wished to be his heirs, should be taken for the use and benefit of the country where he happened to be resident at the time of his death. It was also originally one of the laws of war, which make a part of the existing laws of nations, that the prisoners taken in the progress of a contest might be put to death. The conqueror was regarded as possessing complete power over the captured; so that he could take away their lives if he supposed their death would turn to more account than their preservation. But, in  these and in a number of other respects, the code of nations has been very much improved. A more benevolent spirit now pervades it. But still, it must be admitted, that it is  far from being what it should be.

Now, it may not be the duty of all Christians to labor directly for the improvement of the code of nations, because Providence may not give to all the power and the opportunity to do so; but it belongs to Christianity, it is a part of the results of the Christian system, not only to improve, but to perfect it. Christianity operating from the center to the circumference, contemplates universal advancement. It raises all, — and raises all at the same time; — not only the individual, but the family, the state, and the whole world as it is united together by the international code.

Every man, therefore, who fully possesses the Christian spirit, and whom Providence permits to labor in that direction, will bear his part in this great work. His relations to God are such that he will necessarily contribute that mite or talent, whatever it may be, which is appropriate to his personal ability, and his position in the social arrangement. His first work is to perfect his own nature; or rather, to let God do it, by leaving himself is the hands of the divine operator. But in being perfected in himself, he is perfected at the same time in the relations he sustains to others. In being a better man, he is not only a better father and husband, but a better citizen; — and while he labors and prays for the new and perfected life of those immediately around him, he does what he can for the restoration of all others in all places.

— edited from  A Treatise on Divine Union (1851) Part 7, Chapter 7.

The Human History of Warfare

But society has its external, as well as its internal, form. Society, existing in the external form, is the society of nation united with nation. If society is not perfected in itself, that is to say, in its civil or internal form, still less is it perfected in its external relations. Each nation, existing as a corporate civil association, stands at a great degree by itself; recognizing but very imperfectly that bond of international brotherhood, which should bind together nation with nation. One of its first principles is its relative independence; that is to say, while it recognizes in the general sense the principle of union, it claims the right of judging of its own interests, and of deciding for itself in all cases. Consequently, there are frequent collisions. Massive and giant-like in its strength, but, like the sightless Polyphemus of the Grecian poet, nation, blinded by passion, dashes against its fellow-nation; and both are broken by the concussion, and are covered with blood.

It is painful, to the pure and fully christianized mind, to read the history of nations. We need no argument to establish the doctrine of the fallen condition of the human race, in addition to that of its history. Beginning with Herodotus and the other Greek historians of that period, and reading the records of mankind in the pages of eminent writers of different ages and countries, what do we find but a series of sorrows and crimes, arising out of the struggles of national interest, and the antagonisms of national passion? In how many battle fields has human right contested with human power, and strength gained the victory over justice!  It is not without reason, therefore, that Cowper, whose beautiful poems have the merit of being infused with a Christian spirit, feelingly exclaimed,

“Oh for a lodge in some vast wilderness
Some boundless contiguity of shade,
Where rumor of oppression and deceit,
Of unsuccessful or successful war,
Might never reach me more!"

It is the part of Christianity, in the fulfillment of the great plan of redemption, to put an end to this state of things. Christ's work on earth is not accomplished, and of course the work of his followers is not accomplished, so long as wars exist. Let it, therefore, be the language of every Christian heart, — language which shall find its issues in appropriate action, — that wars shall exist no longer.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 7.

How the Gospel Spirit Modifies Jurisprudence

In all times past, society, (with some exceptions undoubtedly, but comparatively few,) has treated those who have offended against it, on the principles of strict justice, — returning "blow for blow, and stripe for stripe." One of the results of the greater prevalence of the Gospel spirit will be, to mingle mercy with justice, and to save and bless the criminal, at the same time that all necessary measures are taken for the protection of society. Within a few years, benevolent men, in different parts of the world, have directed their attention to this important subject. They have not been ashamed to have it understood that they have felt a deep interest in the situation of their erring and lost brethren, who have violated the rights of the state, — remembering that they themselves also are sinners. In the true spirit, as it, seems to me, of our blessed Savior, who would not and did not "break the bruised reed," they have gone to the prisoner; they have taken him by the hand; they have fed him, clothed him, instructed him. And while they have pressed upon him the necessity of repentance for sins committed, they have held up, at the same time, the joyous hope of sins forgiven.

The result of the prevalence of this truly Gospel spirit will be gradually to modify the systems of civil and criminal jurisprudence. Love, founded upon faith, and never at variance with justice, will be recognized as a regulating principle in the conduct of the social body, as it is and ought to be in the conduct of the individual. Society, having faith in God, and in itself as an instrument of God, will no longer crush the criminal whom it holds in its grasp; but will show its confidence in its mighty strength, by mourning for those whom it condemns, and by gently leading them back to truth, to duty, and to happiness.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 7.

The Restoration of Human Society

In proportion as the influences of  Christianity are more generally and fully felt, there will be a gradual restoration of human society in all its aspects; — so that, while we cannot always foresee what precise form it will take, we may say, in general terms, that it will be made to harmonize perfectly with the principles of the Gospel.

Civil society, or society as it exists between man and man united together in the state, is very imperfect. It is true that the great law of progress, which insures the ultimate triumph of good over evil, has reached and beneficially affected the combined man of the state, as well as the man of the family, and the man individual. Men in various ages of the world, Solon, Lycurgus, Burns, among the legislators of antiquity, and other wise and benevolent men of later times, have endeavored to improve civil society; and their efforts have not been without success. But, after all  that  has been done, it is still attended with great imperfection.

The imperfection of human society is the necessary result of the imperfection of those human laws which give it shape and sustain it. Human laws are imperfect for the simple reason, (at least it is not necessary to mention other reasons,) that the human mind, which is the maker of human law, is not omniscient. Law is, or ought to be, the expression of perfect right. Consequently, there is and can be but one perfect lawgiver, namely, God himself. Man, by the very fact of his creation and dependence, is properly the  subject of law, and not the author of law. It is one of the remarks of Hooker, the distinguished author of the work entitled "Ecclesiastical Polity," that the "seat of law is in the bosom of God." Consequently, if views and remarks of this kind are justly entitled to consideration, human law will be perfected, and human society, so far as it is sustained by law, will be perfected, just in proportion as the God of the universe descends and takes possession, and becomes the God of the human mind. When that is the case, law will be the expression of right; and it will not be more just and right in itself, than it will be just and right in its individual application.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 7.