cannot say, it is always an absolute, infallible, and certain rule of
right and wrong; for our knowledge of the eternal rules of right and
wrong is but imperfect; neither our own heads or hearts, are furnished
with all the various and particular principles of equity. A mere enquiry
into our own hearts or consciences, can never give us a perfect
knowledge of the abstracted rules of justice: Nor can it determine us to
the certain practice of it, in all the most intricate cases, unless
these perfect rules of justice were fully written in the heart of every
man. But under the present circumstances of mankind, in this poor,
ignorant, and corrupt state of human nature, it appears to be the best,
the most righteous, the most secure, and the most universal rule that
ever could be invented or given to men; for it will certainly secure and
prevent every man from injuring his neighbour in all cases, except where
he himself is willing and content to receive equal injury: And I am
sure, self-love will tell us, that these cases are exceeding few.
It is evident therefore, that an honest man will scarce ever mistake in
keeping close to this rule. And if I should then happen to do an injury
to my neighbour, instead of strict equity, yet I can appeal to God, and
say, I endeavoured to apply this rule to my conscience, in the present
circumstances, with the utmost sincerity. I acted no otherwise to my
neighbour, than I desired or judged it reasonable for my neighbour, to
act towards me in the like case. And surely my unavoidable mistake will
not be imputed to me as a crime, where I have honestly followed the rule
my Saviour has given me, and acted therein according to the best
capacity of my judgment.
VI. It is a rule as much fitted to awaken us to sincere repentance upon
the transgression of it, as it is to direct us to our present duty. This
rule abides in the bosom of a christian, it dwells so near him, that it
is, as it were, mingled with conscience itself; and by this means it
becomes not only a safe guide, but a sharp reprover too: It soon puts us
in mind where either inclination or practice warps toward injustice and
deceit. Have we never felt our conscience sting us with a bitter
reflection derived from this rule, when we have neglected in any
instance to fulfil our duty to our neighbour? I am sure if we kept it
much in view, we could neither practise injustice with ease of mind, nor
dwell long under this guilt, without some inward reproaches: If the
precept had not power enough to restrain us from present sin, yet it
would spur us on to serious and speedy repentance.
[Here the sermon may be divided, if it be too long to be read in a
family at once.]
VII. It is a most extensive rule, with regard to all the stations, ranks
and characters of mankind: for it is perfectly suited to them all: And I
think it may be said, that it is equally useful to the rich and the
poor, to the buyer and the seller, to the prince and to the peasant, to
the master and the servant: They all come under the single rule of duty
and justice: This should govern them in all their conduct. Be your
condition, O christians, what it will in the world, do but put
yourselves into the circumstances of one another, in your own thoughts,
for a moment, and ask what is reasonable to be done to yourselves? And
your consciences will return a speedy and easy answer what you should do
to others.
Let the tenant say, “If I were a landlord, what should I think
reasonable that my tenant should pay me?” And the landlord should ask
himself, “Were I a tenant, what should I claim of my landlord?” I would
have the master enquire, “What should I expect, if I were a servant, at
the hand of my master?” And let the servant say, “What, if I were a
master, should I expect from the hands of one that served me?” Parents
should ask themselves, “if I had been a negligent child, and guilty of
some trifling offence, could I think it just my father should be in such
a passion with me?” And the son should enquire, “if I were a father,
would I not think it reasonable my child should obey me in such
particular instances or commands?” Thus the landlord and tenant, thus
the master and servant, thus the father and the son may come to an
adjustment of their mutual obligations.
The merchant should say to himself, “if I were an artificer, should I
think it reasonable that the labour of my hands, and the sweat of my
brows, should be screwed down to so cheap a price?” The seller of goods
should say, “If I were the buyer, would I think it just to have such
corrupt or faulty wares put into my hands? Am I willing to have my
necessity, my ignorance, or unwariness thus imposed upon?” And the buyer
should ask himself, “If I were the seller, should I bear to have my
goods thus run down and depreciated below the just value?”
The learned professions may also learn their duty from this rule. The
lawyer should say to himself, “What if I were the client should I think
it equitable to have my cause so long delayed, by so many shiftings and
escapes, from a determination?” The physicians and the surgeons should
put themselves in the places of their sick and wounded patients, and
say, “Do we prescribe never a potion, or use never a plaster more than
we would think proper for ourselves, if we were languishing under the
same sickness or wounds? Do we take the same safe and speedy methods of
relief for others that we would have applied to ourselves?” And the
preachers of the gospel should place themselves in the room of their
hearers, and say, “Do we labour in our closets, in our secret hours of
retirement, and in our public ministrations, for the conversion and
salvation of those who hear us, as we would have ministers do for us, if
we were perishing in our sins, and in danger of eternal death? Do we
take such pains to awaken the slumberers upon the borders of hell, as we
ourselves would have others take, in order to awaken us out of such
fatal slumbers? Do we study and contrive with what divine cordials we
shall refresh and comfort the mourners in Zion, even as we should desire
to be comforted and refreshed?” Such sort of self-enquiries as these,
will lead us to the practice of our present duty, and solve many a
difficult case of conscience better than turning over the largest
volumes.
VIII. This sacred rule is a most comprehensive one, with regard to all
the actions and duties that concern our neighbours. It is not confined
merely to the practice of justice, but it extends much wider and
farther: It is of mighty influence in the direction and practice of
meekness, of patience, of charity, of truth and faithfulness, and every
kind of social virtue, and a most happy guard against every social vice.
It would be endless to enter into all the special cases of vice and
virtue, which relate to the social life, and to shew how much they are
affected by this rule, and what divine advantages we may attain for the
practice of morality, by keeping this one sentence ever upon our
thoughts. Yet I cannot pass over so important a theme, without giving a
short specimen of some of these advantages.
This golden precept would teach us how to regulate our temper and
general behaviour in the world. Am I not willing to be treated in an
affable and civil manner by those who converse with me? Let me treat
others then with all becoming civility, and make it appear that
christianity is a religion of true honour, and that a christian is
indeed a well-bred man. Do I think it unreasonable that my neighbour,
though he be my superior, should assume haughty airs and disdain me? Let
me watch therefore against all such scornful speeches and disdainful
airs, when I converse with one, who is inferior to me. Do I think it a
grievous thing, that a man should break out into sudden passion against
me, if I happen to speak a word contrary to his sentiment, or to set
himself in a rage for a trifle? Let me set a strict guard then over all
my passionate powers, and learn to bear opposition without impatience.
Let me quench the first risings of sudden anger, lest they kindle into
an ungoverned flame, and hurry me on to the practice of what I condemn
in others.
This excellent rule would teach us tenderness and beneficence to those
that are unhappy. We should never make a jest of the lame or the blind,
the crooked or the deformed: we should never ridicule the natural
infirmities of the meanest of our fellow-creatures, nor their
providential disadvantages, if we did but put ourselves in the room of
the blind and lame, the deformed and the poor, and ask whether we should
think it just and reasonable to be made the mockery and the jest of
those that behold us. We should certainly be inclined to visit the sick,
and feed the hungry, to give drink to him that is a-thirst, and to
secure the feeble and helpless from the oppression of the mighty, if we
enquired of our own hearts, what treatment we should expect if we were
hungry and thirsty, if we were sick and helpless.
This blessed command of our Saviour would incline us to reprove with
gentleness, to punish with mercy, and never to censure others without a
just reason, and a plain call of providence; for we ourselves desire and
would reasonably expect this sort of treatment from others. If we
carried this sentence always in our memories, should we blaze abroad
scandalous reports before we know the truth of them? and publish
doubtful suspicions of our neighbour’s guilt? Should we blacken his
character to the utmost, even where there is a real crime, and make no
reasonable allowances for him? Should we perpetually teaze children,
servants, or friends with old faults, and make their follies and
miscarriages the matter of our delightful conversation? Should we
censure every little deviation from the truth, as heresy? Should we
pronounce anathemas and curses upon him that leaves out of his creed a
few hard words which men have invented, or that differs from us in the
business of meats, and days, and ceremonies? We ourselves think it hard
to have doubtful reports of evil published concerning us, and suspicions
blown up into guilt: We think it hard if our crimes are aggravated to
the utmost, and no reasonable allowances are made: We find it very
painful to us, and think it unreasonable to be ever teazed with the
mention of our former follies, or to have our little differences from
another’s faith or worship to be pronounced heresy, and to be cut off
from the church for it.
In short, if this blessed rule of our Saviour did but more universally
obtain, we should never persecute one another for our disagreement in
opinion, for we should then learn this lesson, that another has as much
right to differ from me in his sentiment, as I have to differ from him.
If this rule did but prevail amongst all that own the christian name;
then truth, honesty and justice, meekness and love would reign and
triumph through all the churches of Christ, and those vile affections
and practices of pride, envy, wrath, cruelty, backbiting, and
persecution would be banished for ever from amongst us.
IX. It is not only a rule of equity and love to direct our whole conduct
toward our neighbours in the social life, but it is also a rule of the
highest prudence with regard to ourselves; and it promotes our own
interest in the best manner: For if we make conscience of treating our
neighbours according to all the justice and tenderness that this rule
will incline us to, we may reasonably expect the same kind and tender
treatment from those that are round about us. Such a practice will
naturally engage the greatest part of mankind on our side, whensoever we
happen to be assaulted or oppressed by the sons of malice or violence.
Happy is that person who has gained the love of mankind, by making the
love of himself a rule and measure of his actions toward them, and has
piously followed that precept of the law of God, _Love thy neighbour as
thyself_.
Let us remember that we live in a changeable world, and the scenes of
life are continually shifting. I am now a master, and in possession of
riches, and if I treat my servant, or any poor man insolently, I may
expect the like insolent treatment if my circumstances sink, and reduce
me to a state of poverty or service. But if I follow this golden rule of
our Saviour, in treating my inferiors, I do, as it were, hoard up for
myself a treasure of merit and benevolence amongst men, which I may hope
to receive and taste of, in the day of my necessity and distress. Thus
in behaving myself toward others according to this holy rule of
friendship, I not only please and obey my God and my Saviour, but I
happily secure my temporal interests also.
X. In the last place, to mention no more. This rule is fitted to make
the whole world as happy as the present state of things will admit. It
is not to be described nor conceived what a multitude of blessings and
felicities the practice of this single precept would introduce among all
mankind.
If we were not thus wrapped up entirely in self, in our own party, or in
our own kindred, but could look upon our neighbours as ourselves, and
seek their advantage together with our own, every man would become a
diffusive blessing amongst his neighbours, and the mutual benefits of
mankind would scatter happiness through all the world. In such a
beneficent state as this, every man would be, as it were, a good angel
to all that came within the reach of his commerce; this earth would be a
little image of heaven; and our present social life amongst men would be
a foretaste of our future happiness among saints and angels. In those
glorious regions, every one rejoices in the welfare of the whole
community and they have a double relish of their own personal
blessedness, by the pleasure they take in contributing to the
blessedness of all their fellows.
Thus have I given a short and very imperfect account of the excellencies
of this sacred rule of equity and love, and named some of the advantages
it has above most other precepts of morality. It remains only that I
make two or three reflections on so agreeable a subject.
Reflection I. In what a compendious method has our Saviour provided for
the practice of all the moral duties enjoined by Moses and the prophets!
For he has summed them up in a very few words, and reduced them to one
short rule; but the extent and comprehension of it is universal, and
almost infinite.—Though we should forget twenty particular precepts of
love and righteousness, yet if this be fresh in our thoughts, and always
ready at hand, we shall practise all those particular precepts
effectually, by the mere influence of this one general rule. It is true,
it is a real advantage toward our practice of virtue and justice, to
have the mind stored with special precepts, suited particularly to every
case; but where the memory is defective, or other rules are not learned,
this golden one will do very much towards supplying the place of many.
Our Saviour himself grants this truth, when he says; _This is the law
and the prophets_.
II. What divine wisdom is manifested in making this golden rule of
equity a fundamental law, in the two most famous religions that ever God
appointed to the children of men; that is, the Jewish and the christian!
_Love thy neighbour as thyself_, was a rule appointed to the Jews; Lev.
xix. 18. This is repeated by our Saviour; Mat. xix. 19. And a happy
explication or comment on it given in my text, _Whatsoever ye would that
men should do to you, do ye even so unto them; for this is the law and
the prophets_. There were none of the heathen philosophers that
delivered this as a general law, in so strong, so universal, and so
comprehensive a manner as our Saviour has done, though one or two of
them offered some occasional hints of the same kind. But our Saviour
appoints it as the grand rule of social virtue, amongst all the subjects
of his kingdom; and he tells us too, that this is the sum and substance
of the directions given by Moses and the prophets for the conduct of men
toward their fellow-creatures.
The wisdom of this precept eminently appears herein: Our blessed Lord
well knew that self-love would be a powerful temptation to men, to turn
them aside from the sacred laws of justice, in treating their
neighbours; and therefore he wisely takes this very principle of
self-love, and joins it in the consultation with our reason and
conscience, how we should carry it toward our fellow-creatures. Thus by
his divine prudence, he constrains even this selfish and rebellious
principle to assist our consciences and our rational powers, in
directing us how to practise the social duties of life.
It was Christ the Son of God who gave laws to Moses for Israel before
his incarnation, and it is he who is come in the flesh, as a preacher of
righteousness to men, in these latter days; and in both these seasons of
legislature, he has manifested this sacred wisdom: _Ye know the heart of
a stranger_, saith the Lord, in his dictates to Moses; Ex. xxiii. 2.
_for ye were strangers in the land of Egypt; therefore thou shalt not
oppress a stranger_. And he gives us still the same general rule for our
conduct; “Look into your own hearts, consider what human nature is, you
know you are men of like frailty with others, enquire what treatment you
would reasonably expect from your fellows, and be sure you practise in
the same manner toward them.”
III. Since the wisdom of Christ thought fit to teach us rules of equity
and righteousness amongst men, and has, as it were, extracted the very
soul and spirit of all social duties, and summed them up in this short
sentence: Let not the disciples of Christ forget this rule; nor let the
most eminent and exalted christians think it beneath their study and
their practice. The love of God and Christ is not the whole of our duty,
nor can we be christians indeed, if we neglect to love our neighbour.
How vain are all our pretences to faith in Christ, and piety toward God,
if we grow careless in our conduct toward men? All our fancied
attainments in the school of Christ, how are they disgraced and
destroyed, if we abandon this rule of moral virtue, and treat our
neighbours contrary to this divine principle of equity and love.
What shall we answer in the great judgment-day to an enquiring God, when
in flaming fire he shall put us in mind: “I gave you a plain and easy
rule of righteousness in my word, I wrote it in your hearts also, in
very legible characters: If you had but looked carefully into your
consciences, you might have read it there: But you resolved to sacrifice
all to your lusts: you have wronged and defrauded your brethren, and
exposed yourselves to my righteous sentence, for your wilful practice of
unrighteousness against so plain a law.”
It is a just remark which has often been made on this occasion: “The
heathen emperor Severus shall rise up in the judgment with such a
generation of christians, and condemn them: For he, by the light of
nature, was taught highly to reverence this precept,” when he had
learned it from the professors of christianity. You might read it upon
the walls of his palace; it was engraven there to govern his court in
the times of peace; and it is said, he carried it to war with him in the
banners of his army, that it might regulate his conduct, upon all
military occurrences. What a pity it is that Severus was a heathen! Or
rather what a shame and sorrow it is, that there should be so few of
this character in the courts, in the armies, in the markets, the shops,
and the families of christians? When will that blessed day come, that
shall bring this departed glory back again to the church of Christ? When
shall the spirit of faith and charity be poured down from on high, and
righteousness come from heaven to dwell among us?
Recollection.—Blessed Saviour, how great is thy goodness, to give us so
complete, so plain, so easy, and so divine a rule to square all our
actions in the social life! How happily hast thou comprized Moses and
the prophets in two short lines, that is, the command of a supreme love
to the Lord our God, and a love to our neighbour like that which we bear
to ourselves?
Remember, O my soul, this short and comprehensive lesson; and amongst
all thy duties and zeal toward thy God, forget not this rule of conduct
toward thy fellow-creatures. I can never complain, it is too high and
hard for my understanding to apprehend, or too tiresome and painful for
my memory to retain, or too burdensome to carry it about always with me.
I am convinced, fully convinced of the justice of it: It strikes upon my
conscience with strong light and evidence, and sometimes I feel the
force of it, like an inward motive, awakening me to the practice of all
that it enjoins. O that I might ever live under its prevailing
influences, and then I might humbly appeal to God, that I have
transacted my affairs with men, by the principles of sincere godliness,
truth and justice.
Forgive, O my gracious God, all the wretched instances of my departure
from this sacred law of equity. This sacred law will awaken the soul to
repentance, as well as direct it to duty; and whatever station of life I
am engaged in, whatever rank, character, office, or relation I bear in
the world, or in the church of Christ; let me form all my future conduct
by this command of my Saviour, let me bring all my past actions to this
holy test, and let my conscience repent or rejoice.
O how bright a lustre would be cast on the religion of Jesus, and on all
the professors of it, if this rule were always in use! But alas! it lies
silent in our bibles, and we hear it not; or it sleeps in our bosom and
we awake it not, when we have most need of its assistance. We read and
we forget even this short rule of righteousness, and thus we practice
iniquity daily, and injure our neighbours without remorse. O wretched
creatures that we are? How great is our negligence and our guilt, that
we do not so much as ask our consciences honestly, how we should treat
our fellow-creatures; but we ask our lusts and our passions, we enquire
of our ambition and pride, our covetousness, our wrath and revenge, how
we should behave to others.
Reflect, O my soul, how often thou hast turned aside from this blessed
rule of thy Saviour, by consulting with the corrupt principles of flesh
and blood. How often hast thou neglected this holy precept, to follow
the vicious customs of a sinful world, and a degenerate age! A
degenerate age indeed, that has forgot the practise of truth and love!
Where shall we write this rule in large and golden letters, that the
whole city might read it daily? Shall we engrave it on every door, that
all who pass by may see it? Shall it stand fixed to every post of the
house, that it may direct all your domestic conduct? Shall it meet us at
the entrance of every shop, and thus guard our traffic from iniquity,
and sanctify all our commerce? Shall we make a philactery of it, and
wear it on the borders of our garments, that we may never put it off,
unless we lie down to sleep, and cannot act? But the Spirit of Christ is
the best writer of his own golden rule, and the heart of man is the best
table to receive and bear this writing. O that the holy Spirit would
write this sacred law of justice and love more deeply, more effectually
in all our hearts, that the religion of our Saviour might look like
itself, all amiable and holy; and that while we give glory to God on
high, for his saving grace, we might find peace and truth spreading
through all the earth, and good-will multiplied among the children of
men. Thus the will of God would be done on earth, as it is in heaven,
and the kingdom of our Redeemer come in its expected glory. _Amen._ Even
so come Lord Jesus.
HYMN FOR SERMON XXXIII.
_The Universal Rule of Equity._
Blessed Redeemer, how divine,
How righteous is this rule of thine,
“Never to deal with others worse,
Than we would have them deal with us.”
This golden lesson short and plain,
Gives nor the mind nor memory pain:
And every conscience must approve
This universal law of love.
’Tis written in each mortal breast,
Where all our tenderest wishes rest;
We draw it from our inmost veins,
Where love to self resides and reigns.
Is reason ever at a loss?
Call in self-love to judge the cause;
Let our own fondest passion shew
How we should treat our neighbours too.
How bless’d would every nation prove,
Thus rul’d by equity and love!
All would be friends without a foe,
And form a paradise below.
Jesus, forgive us that we keep
Thy sacred law of love asleep;
And take our envy, wrath and pride,
Those savage passions, for our guide.
SERMON XXXIV.
_The Atonement of Christ._
ROM. iii. 25.—Whom God hath set forth to be a propitiation——