SERMON 8

ACTS 21:14.

And when he would not be persuaded, we ceased, saying, The Will of the Lord be done.

 

 

 

 THE history that concerns this passage, begins at the 8th verse. In the whole you may take notice;

 

 I. Of the occasion.

 

 II. Of the carriage of the saints upon it.

 

 I. In the occasion I observe,

 

 1. That Paul was now at Cesarea, in Philip's house. Ver. 8, Philip was one of those that was driven out of his dwelling by Paul's persecution, and now he received him into his own house. Philip, that was injured by Paul a persecutor, is easily reconciled with Paul a convert. It is an ill office to rake in the filth which GOD has covered, and it argueth envy at the Divine grace to upbraid men with sins committed before conversion. Former miscarriages and injuries should be forgotten. If CHRIST has taken them into his bosom, we should not be strange to them.

 

 2. There Agabus comes to him, and prophesieth of Paul's bonds at Jerusalem. Agabus was a prophet, but by what appears of him in Scripture, ever a prophet of evil tidings: he foretold a famine, Acts 11:28 and now Paul's bonds. Some, like Agabus, come always with a sad message in their mouths, and yet these have their use.

 

 Even those that give warning of judgments to come, should be accepted, as well as those that bring us hopes of mercy and deliverance. It was an unjust exception of the king of Israel against Itlicaiah, 1 Kings 22:8, " I hate him; for he does not prophesy good concerning me, but evil." They that do evil do not love to hear of evil. And yet that may be true which is not pleasing.

 

 3. Agabus uses a sign; ver. 11, he goes and binds himself, and shows, thus it should be done with Paul at Jerusalem. This was usual with the prophets. Isaiah went naked, and barefoot, to show what should be their usage under the king of Assyria, Tsai. 20:2, 3. That GOD might teach his people by visible signs, as well as by word of mouth, and what was received by both senses (sight and hearing) might make a deeper impression upon their souls; therefore he has instituted sacraments. As kings delight to have their royal deeds not only re-corded in chronicles, but to have some monuments set up as signs, which may be perpetuated in future ages; so the Lord JESUS, having vanquished death, hell, the devil and sin, not only has it recorded in his word, but would give us signs and monuments, that we might continually remember both the victory and the comfort we have by CHRIST.

 

 But what need was there that Paul should be so often warned of his bonds He had been told be-fore; for he said, Acts 20:22, 23, " I go bound in the Spirit to Jerusalem, not knowing the things that shall befall me there, save that the Holy Ghost witnesseth in every city, that bonds and afflictions abide me." And again, in this chapter, Acts 21:4, there were some disciples " who said to Paul, through the Spirit, that he should not go up to Jerusalem." How shall we reconcile these expressions "They said, through the Spirit, that Paul should not go up to Jerusalem;" and yet Paul was "bound in the Spirit to go to Jerusalem." In this latter,place, we must distinguish between the prediction of troubles, and the counsel of safety. They said, through the Spirit, that it would be dau-eroas for Paul to go to Jerusalem; but they dissuaded him from going to Jerusalem out of their own private affection. But why was he warned so often That he might be thoroughly pre-pared. GOD does not love to take his children unprovided. Paul was not surprised, but had warning upon warning of his present danger.

 

 II. In the carriage of the saints upon this occasion, we may take notice of four things.

 

 1. The entire affection of the disciples to Patil, [" They besought him," &c.]

 

 2. Paul's entire affection to GOD, [" Yet he would not be persuaded."]

 

 3. Their discretion, [" When he would not be persuaded, they ceased."]

 

 4. The ground of their discretion, their piety, ["'They said, The will of the Lord be done."]

 

 1. We may observe, their entire affection to Paul. "Both we, and they of that place, besought him that he would not go up to Jerusalem," ver. 12. This entreaty did not proceed from self-love, for they were resolved to go with him, ver. 15; but zeal for GOD's glory. The lives and liberties of those that are eminent instruments of GOD's glory are very dear and precious to GOD's faithful people. Paul declares of Aquila and Priscilla, Rom. 16:4, "For my life laid they down their own necks." They have them in singular love for their works' sake, and therefore when they are in danger, they weep sore, Acts 20:37. And when they are dead, they make great lamentation, Acts 8:2. As the Israelites said to David, 2 Sam. 21: 17, "You shall go no more out with us to battle, that you quench not the light of Israel:" that is lest the glory and splendor of the nation perish with thee. The loss of a good magistrate is a great loss; and such instruments are not easily had again when once lost.

 

 But was this well done to persuade him Yes; for though the prophet had foretold what Paul should suffer, yet we know of ne command they had to the contrary, Desires against GOD's secret will are not unlawful, when we submit to his revealed will, 1 Kings 8: 18: " And the Lord said to David my father, Whereas it was in thine heart to build an house unto my name, you didst well that it was in thy heart." That was against GOD's secret will, yet it was no sin, for there was no command to the contrary. So here it was right to desire the preservation of so precious an instrument as Paul was; yet SATAN might have a hand in it, from their persuasion to weaken his resolution. SATAN often laboreth to take us off from our duty by the persuasion of our loving friends, who mean us well. Matt. 16:22, 23, when CHRIST had told of his sufferings at Jerusalem, Peter said, "Be it far from thee, Lord, this shall not be unto thee." Our Savior replied, "Get thee behind me, SATAN." Who would have thought that CHRIST's disciple should have been SATAN's instrument, and then when speaking in love to his Master Therefore we must not measure their counsel by their good meaning, but by GOD's word; and be deaf to all relations, that we may discharge our duty to GOD.

 

We may observe, 2. Paul's firm resolution, " He would not be persuaded." But how Both this agree with that character of heavenly wisdom, that it is " easy to be en-treated" Jam. 3: 17. I answer, In our duty it is praiseworthy to be easy to be entreated, but not from our duty. Paul went bound in the Spirit to Jerusalem; he knew the will of GOD, and therefore though they did even break his heart, they could not break his purpose. No persuasions of friends, no apprehensions of danger, should turn us out of the way wherein GOD commands us to walk. No persuasion. So CHRIST, when desired to avoid suffering, which was the end of his coining into the world, rejected the motion. The Lord JESUS, with the same indignation, rebuketh Peter dissuading him from suffering, as he did the devil tempting him to idolatry. No dangers. Here. were dangers threatened. Agabus foretold bonds, the Spirit loretuld bonds, others told him of bonds, yet Paul was not persuaded. So when the king of Babylon threatened the three children, they resolutely answered, Dan. 3: 18, "Our GOD, whom we serve, is able to deliver us: but if not, be it known unto thee, O king, that we will not serve thy GODs, nor worship thy golden image." And therefore Paul rebukes them, for they were weeping when they saw his resolution, " What mean you to break my heart For I am not only ready to be bound, but to die at Jerusalem, for the name of CHRIST."

 

There is a two-fold heart: a heart that is hard against GOD, and soft for GOD; and a heart that is hard for GOD, and soft against GOD. The first, when it is bold in sinning, but fearful and soft in troubles. As Dent. 20:8, "The fearful and the faint-hearted." But the heart which is hard for GOD, and soft against GOD, is a coward in sin, but undaunted in all manner of sufferings. They who have this, will trust in GOD, though he kill them; and can confront the greatest dangers; and yet tremble at the least offence against GOD, and dare not do it. Now, says Paul, "You break my heart;" that is, weaken my courage, and take me off from my purpose.

 

 3. Observe their discretion, that, "when he would not be persuaded, they ceased." Either Paul told them what intimation he had from GOD, or else they thought so wise a man would not thrust himself upon danger without a warrant. It is the disposition of humble spirits not to be peremptory, but to submit to there that arc wiser than themselves. John would not at first admit CHRIST to his baptism, out of reverence to him, and humility. But says CHRIST, " Suffer it to be so now." Then he suffered him. So those that were so zealous for enclosing the common salvation, " when they heard that GOD had granted repentance to the gentiles, held their peace, and glorified GOD," Acts 11: 18. It shows we should not be too stiff in our conceits, when plain evidence appcareth to the ssontrary.

 

 4. Observe their pict.~7, the ground of their discretion; The will of the Lord be done." The Scripture speaks, (1.) Of GOD's determining will, Eph. 1: 11, " He does all things according to the counsel of his will." (2.) Of his approving will, Rom. 12:2, "That ye may prove what is that good, acceptable, and perfect will of GOD." The text speaks not of his will to be done by us, but of his will to be done upon us. GOD's intended will is secret, before it bring forth the event: and while it is secret, we pray for the accomplishment of it, and we conceive all our desires with submission to it. But now we speak of his will revealed and declared in his providence: there is a submission required to both.

 

 First, to GOD's intended will, while it is yet kept secret. In every business we should ask his leave and blessing. (1.) His leave. As Judges 1: 1, " Shall I go up and fight against the Canaanites, or shall I not" And thus Jehoshaphat would inquire of the prophet, " Shall I go up to Ramoth-Gilead, and prevail" The honest heathens had this principle, A Jove principimon; that every action was to be begun with GOD. Balaam had a conscience this way, he would inquire of GOD before he should proceed either to curse or bless. By this means we acknowledge GOD, our dependence upon him, and his dominion over us. It is robbery to use any goods without the owner's leave. We and all ours are the goods of GOD. GOD has such a dominion over us as a reran has over his goods; not only a dominion of jurisdiction, as governor in law, but a dominion of propriety. Therefore, in journeys, in removing of our dwelling, in disposal of our children, GOD must not be left out, but be treated with in the first place. (2.) His blessing. When the event is uncertain, beg the Lord's concurrence, and the blessing of his providence. Jer. 10:23, " O Lord, I know the way of man is not in himself: it is not in man that walks to direct his steps." Man cannot manage his own actions with any comfort or success, therefore we must beg it of GOD, whose will does all in the case. So Geri. 24: 12, " And he said, O Lord GOD of my master Abraham, I pray thee send me good speed this day." We are to desire all may speed while we are in GOD's way. It is a vain thing to promise ourselves great matters without the leave and blessing of providence; for our lives and actions, and all things which concern us, are in GOD's hands.

 

 2. We must refer the event to his determination. This is a great part of trust in GOD, and of quietness of mind, when we are so persuaded of the Lord's goodness, wisdom, and power, that we leave the event to him, that he may order it as he pleases, being so sensible of the power of his providence, and so confident of the goodness of his conduct. Submitting all things to GOD's will after the event, is patience; and submitting all things to GOD's will before the event, is faith. When I trust GOD absolutely, I say, let him do with me what he pleases; for 1 know he is a good GOD, and he will do nothing but what is for the best. We are obliged in all things we design to be subordinate to GOD's will, and to accept of it, Rom. 1: 1O, " Making request, if by any means now at length I might have a prosperous journey by the will of GOD, to. come unto you." This was a truth evident to the heathens. Plato brings in Alcibiades asking Socrates, how he should speak of future events, and in what manner he should express himself. And Socrates answers, " Even as GOD will." To use such an express reservation in all our undertakings is profitable to beget reverence in ourselves, and to instruct others. Thus far the light of nature tcacheth men. It is not absolutely necessary in all cases to express ourselves so, but this disposition should be in our minds. I speak this as the lowest thing, that we be not too confident of events, but refer them to the Lord's will. But a child of GOD go higher, he knows he has a good GOD, a heavenly Father, who guides all things in wisdom, power, and goodness. And the event may be against his desires, appetites, judgment; but he knows GOD will do better for him than his own choice.

 

 3. Our purposes and desires must be so moderated, that we may be fore-armed for all events, 2 Sam. 15:25,26, " If I shall find favor in the eyes of the Lord, he will bring me again, and show me both it and his habitation. But if he say thus, I have no delight in thee; let him do with me as seems good unto him." Such an holy indiffereney should there be upon our spirits, that we should be like a die in the hand of Providence, to be cast high or low, according as it falls. When we are over-earnest for temporal blessings, we do but make a scourge, a snare, and a rod, many times to ourselves. For when GOD's will is declared to the contrary, this fills us with bitter sorrow; and obstinate desires put us upon great vexation and disappointment; and that layeth us open to atheism, and distrust of GOD, of the conduct of his providence, and the promises of the invisible world. There-fore, until GOD path declared his pleasure, there must be, such moderation as to be prepared for all events.

 

 4. When the event depends upon a duty, we must do the duty, and refer the event to GOD. It is a base principle to say, we must be sure of success before we will engage for GOD; no, when there is an apparent duty, we must do our duty, and trust GOD with the event.

 

 5. In a dubious case, observe the leading of Providence. The Israelites were not to remove but as they saw the pillar of cloud before them: and so in all things, the happiness of which depends upon GOD's will, see what GOD's providence will lead you to, Acts 16: 1O, " We endeavored to go into Macedonia, assuredly gathering that the Lord had called us to preach the gospel unto them." Sometimes we are left to gather from our own reason what such or such a thing means. Now, after earnest prayer, when the fair course and tendency of outward circumstances lead us, we may look upon it as the way of GOD's providence for our good. It is said, Ezra 8:21, " I proclaimed a fast, that we might afflict ourselves before our GOD, to seek of him a right way for us and for our little ones, and for all our substance." How did they know the Lord was entreated for them Why, after prayer, they found such an over-ruling instinct, such a fair invitation of providence, that from thence they apparently gathered, This is the right way the Lord would have us walk in.

 

 This is the direction to be given to Christians, when the event is uncertain. But when the event is declared in GOD's providence, then we have nothing to do but plainly to submit, and that quietly and contentedly, with hope and encouragement in the Lord. And this is the main point, That it is the duty of all GOD's children to be willing to submit themselves to the dispensation of GOD's providence in whatever befalls them or theirs. In this point it is implied, That all things come within the guidance of GOD's providence. There is nothing so high but GOD does it; Dan. 4:35, "He does according to his will in the armies of heaven, and among the inhabitants of the earth; and none can stay his hand, and say unto him, What doest thou" The sun does not shine by chance, nor the rain fall by chance. There is nothing so mean but it is under GOD's providence; Matt. 10:29, 3O, "Not a sparrow falls to the ground without your heavenly Father." A mighty support unto Christians in their affliction. There is nothing so bad but the Lord can turn it to good. Gen. 1:2O, " Ye thought it for evil, but GOD meant it for good." There is nothing which happeneth from wicked men to his children, but the Lord has a hand in it; Job 1:23, "The Lord has given, and the Lord has taken." It is Chrysostom's gloss upon that place, He does not say, the thief, the Sabean, the Chaldean, has taken; no, but the "Lord has taken;" the same GOD that gave it. If it come from SATAN, GOD has a hand in it; for many of Job's troubles and afflictions, especially upon his body, came immediately from SATAN; and yet he says, Job 6:4, "The arrows of the Almighty stuck fast in me." They were the arrows of the Almighty, though shot out of SATAN's bow. This certainly is implied, that GOD has a will, hand, and providence in all those things which seem most contrary to us. That which is expressed is, That we ought to submit to the providence of plod.’1'his appears: from the example of the Lord JESUS CHRIST, Matt. 26:39, "Father, not as I will, but as you wilt." He had more to lose than any of us have, or possibly can have; the cornfort and influence of the presence of GOD in a personal union; and more to suffer; yet he submits, and professeth a full subjection to his Father's will. His cup was a bitter cup, which made him sweat drops of blood; yet he was willing to drink it, even the dregs, since it was his Father's will.

 

The next pattern we have is David, 2 Sam. 15:25, 26, "Behold, here am I, let him do to me as seems good unto him." What a meek submission was here to GOD's pleasure Resigning up his person, crown, and estate to the wise and gracious disposal of GOD; to receive a benefit or punishment, as the Lord should determine. David sets his name to a blank, and bids GOD write what he pleases. It is hard for us to consent to known articles, but David wholly referreth himself unto GOD, "Let him do what seems best unto him."

 

 So Abraham, the father of the faithful, how contentedly does he speak He thought no other but that Isaac, the son of the promise, should be sacrificed, Gen. 22:8. When his son asked him, "Where is the burnt-offering for sacrifice" He answered, " My son, the Lord will provide an offering;" and so they went on their way together. When GOD declareth his will not only contrary to our natural affection, but our gracious hopes; when he taketh away instruments upon whose lives his glory seems to depend, we have the same answer, " GOD will provide."

 

 The next instance shall be of Eli, 1 Sam. 3: 18, " It is the Lord, let him do whatsoever he pleases." When the sentence was past, he humbly submitteth. He does not murmuringly say, Must I bear the punishment of my son's iniquity Their will is not in my power: if they are wicked, let them answer for it. No; " It is the Lord," and his will must stand: " It is the Lord," who is too just to do us wrong, too good to do ns hurt. The next shall be that of St. Paul, 2 Cor. 12:7, 8, 9 "For this I besought the Lord thrice." He knocked thrice at the throne of grace; but the Lord made hint no answer but, "My grace is sufficient for thee." The " thorn in the flesh," some painful disease or affliction must continue. And what says Paul "Most gladly therefore will I rather glory in my infirmitcs, that the power of CHRIST may rest upon me; therefore I take pleasure in my infirmities, in reproaches, in necessities, persedttions for CHRIST's sake." He does entertain them with cheerfulness and thanksgiving, if he may have experience that the grace and power of CHRIST may rest upon him. It is enough that GOD's will is fulfilled, though it be with our pain and loss.

 

 Now let us consider,

 

 I. Wherein this submission consists.

 

 II. Upon what grounds we ought to submit.

 

 I. Wherein this submission consists.

 

 It is "not to be insensible. GODliness Both not teach men stoicism, to harden themselves under the rod of GOD. The Lord complains of that, Jer. 5:3, " I have stricken them, but they have not grieved." We must lay his hand to heart as well as his word. We are not to be like the corner-stone, which bears the whole weight of the building, and feels nothing. There are two extremes, slighting the hand of GOD, or fainting under it, Heb. 12:5, and slighting is' worse than the other. There is no patience where there is no sense and feeling. Certainly there can be no improvement where there is not a feeling the strokes of his correcting hand.

 

But it is, 1. A work of the judgment, which subscribes to the justice and goodness of the dispensation, that it is just: Dan. 9:7, " O Lord, righteousness belongeth unto thee, but unto us confusion of face." It is a dreadful correction, but the Lord is righteous. And to the goodness of it, Isai. xxxix. 8, "Good is the word of the Lord," Though it was a terrible word, yet the submission of a sanctified judgment calls it good.

 

 2. An act of the will accepting of it, Lev. 26:41, " If they shall accept of the punishment of their sin." There is a consent of the will; a perfect correspondence between a gracious heart and the will of GOD. They take it well and kindly from GOD that it is no worse. There are some reluctances of nature, but their overpowering judgment and will does approve and accept. Afflictions are to be taken as a potion, not as a drench; not forced upon us whether we will or not. We must accept of them, take them down ourselves; it is a bitter cup, but it is of our heavenly Physician's tempering. Seneca, a heathen, could say, Deo non pareo, sed assentio ex Anirno; I do not merely submit to Divine Providence, but consent to it. A strange thing that a heathen should say so. It is good, and so we accept it: not barely out of necessity, and through a patience by force, but there is a willing submission to what the Lord ordereth concerning us.

 

 3. There is a command over the affections of anger and sorrow. 1. Anger, that we may not fret against the Lord: Psab xxxvii. 1, "Fret not thyself against evil doers." Many times when words are kept in, there is a secret rising, and swelling of heart against GOD's providence; as an oven stopped up is the hotter within. Though it may be words do not break out, yet the heart boils, riseth, and dislikes GOD's dealing. Psal. lxii. 1, " My soul, keepeth silence to GOD." Not only my tongue, but my soul.

 

 2. Upon our sorrow, that it may not run into excess. We are allowed to grieve, but with moderation. To be dead and senseless, whatever breaches are made upon us, doth not suit with the temper of a Christian. CHRIST has legitimated our fears and sorrows; for in the days of his flesh he had tears, sorrows, and groans; therefore, 1 Cor. 7:31, mourn we should; but as if we mourned not. If the affection be stubborn and boisterous, it must be cited before the tribunal of reason; We must give an account of it; "Why art you cast down, O my soul Hope you in GOD," Psal. xlii. 5.

 

 4. The tongue is bridled, lest discontent break out. As " Aaron held his peace," Lev. 10:3. It was a sad stroke, but it was the Lord. He kept his tongue from murmuring against GOD. If there be a fire kindled in our bosoms, we should not let the sparks fly abroad. Murmuring is a taxing of GOD, as if he dealt hardly and unjustly with us; and if it vents itself, it is more to his dishonor; Job xl. 4, 5, " Behold I am vile, what shall I answer thee I will lay my hand upon my mouth. Once I have spoken, but I will not answer: yea, twice, but I will proceed no further." Job was resolute enough before to fill his mouth with arguments; if once he could meet with GOD, he would reason the case with him. But presently he is damped at GOD's appearance; and when his passions were a little calmed, he renounceth his former bold resolutions, and would no longer give vent to his distemper. He is resolved to be silent before GOD, and bury all his discontented thoughts in his own bosom. As if he had said, Once in my foolish passion I was complaining of thee, and desirous to dispute with thee. It is time to give over that debate, and humbly to submit.

 

 II. Let us consider what are the grounds of this sub-mission For patience is wise and considerate, and proceeds upon solid reasons.

 

 1. They see GOD in his providence: Psal. xxxix. 9, " I was dumb, and opened not my mouth, because you didst it." That is the first principle of submission; surely GOD has a hand in it: Isa. xxxviii. 15, " What shall I say he has spoken to me, himself has done it." That passage, though it be a song of thanksgiving, does not relate to the deliverance, but the affliction, the disease and sentence of death which he had received. There is atheism and anti-providence in our murmurings. If we did see GOD at the end of causes, we could no more murmur against his providence, than we can against his creation. You would laugh at that man that should murmur and complain because GOD made him a man, and not an angel. It is as ridiculous to oppose ourselvesagainst the will of GOD in other dispensations. And the more immediately the affliction comes from GOD, the greater our submission should be; as in sickness, and death of friends and relations, " It is the Lord." But if subordinate instruments be used in bringing on affliction, every wheel works according to the motion of the first mover. All the links are fastened to GOD's hands; there-fore if we look no higher than the creature, we murmur, and break our teeth in biting at the next link. David was so far from opposing GOD, that he bears the contumely of the instrument, 2 Sam. 16: 11,’' Let him alone, for the Lord has bidden him curse." That was a time of hurniliation, not revenge. If GOD will admonish us of our duty by the injuries of men; and cure our imposthume with the razor of their sharp tongue, we must be content. To resist lower officers of the state, is to contemn the authority with which they are armed. They could not wag their tongues without GOD.

 

 2. GOD has an absolute sovereignty to do what he will: Rom. 9:2O, 21, " Shall the thing formed say to him that formed it, why have you made me thus has not the potter power over the clay We are in his hands, as the clay in the hands of the potter." His supreme right, and dominion over the creatures, to dispose of them according to his pleasure, should be often thought of by us: Job 9: 12, " Behold he taketh away, who can hinder Who shall say unto him, what cost thou" He has an absolute dominion, and is not accountable to any. A man may do with his own as he pleases. Why should we not allow him the common privilege of all proprietors If GOD deprive us of any enjoyment, tjiere is no resisting him by force, seeing GOD is omnipotent; nor ought there to be any question of the justice of the fact, seeing he has absolute dominion, and is not ac-countable to any. All creatures are in his hand, to dispose of them as he pleases. And sometimes he sees fit to take them away in a violent manner, so as may most affect the parties interested, and show us his sovereignty.

 

 He will do it in his own way, by arming the thoughts and humors of our own bodies against us. Here our subjection to GOD must begin, till he be pleased to give some farther account of his dealing with us, Job xxxiii. 13, " Why (lost you strive against him For he giveth not account of any of his matters." Before what tribunal will you call the Lord Where will you cite him to answer for the wrong done to you This sovereignty of GOD does exceedingly calm the heart; GOD has a right alone to govern the world. He did` govern it before we were born, and will do it when we are gone. He deposeth kings, and disposeth of kingdoms, and all affairs as he will. Men must not prescribe rules to GOD, nor limit his uncontrollable- authority: our work is not to dispute and quarrel, but obey and submit in all things.

 

 3. This sovereignty of GOD' is modified in the dispensation of it with several attributes. As,

 

 (1.) With infinite justice: Deut. 27:26, when every curse was pronounced, they were to say, Amen, let it come to pass, for it is just. All that we suffer is deserved, nay, is less than our iniquities deserve, Ezra 9: 13, as the restored Israelites acknowledge, when they were in Babylon, for they might have been in hell. Job xxxiv. 1O, "Far be it from GOD that he should do wickedness, and from the Almighty, that he should commit iniquity." All such thoughts are to be rejected with abhorrence and indignation. We have strange conceptions and thoughts of GOD when under a temptation, ver. 23; but " he will not lay upon man more than right," that he should not enter into judgment with GOD. No, he go on just and sure grounds, though we do not always discern them.

 

 (2.) GOD does it too with great faithfulness; we should look on all afflictions as federal dispensations, as appendages of the covenant of grace. Psal. cxix. 75, " In very faithfulness you have afflicted me." Mark, he does not say, notwithstanding thy faithfulness, but in faithfulness he performs his covenant. When he thresheth us, it is to make our husks tly off; that he may quicken us to a serious remembrance of himself, and of the duties we owe to him.

 

 (3.) It is ordered with great wisdom: " for GOD is a GOD of judgment," Isa. 30: IS. He knows what is best for his people., We think this and that best, but GOD is wiser than we: when many providences fall out, we think it would be better for the church, if it were otherwise. But this is to tax GOD's wisdom, or charge him with want of love and tenderness towards his people. They are dearer to him than they are to us. Chrysostom shows how we take upon us to order affairs; he brings in all instance of a man that is very kind to the poor; if he dies, they are undone. Have you more care of them than GOD their Maker Job did not eat his morsels alone, but the poor did eat his bread, and were clothed with his fleece, therefore the sides of the poor are said to bless him. Cannot GOD provide for the poor without Job So, in like cases, for the churches' sake. This providence seems to tend altogether towards its ruin; but GOD knows how to provide for his people; and you must not pre-scribe to him. It was blasphemy in Alphonsus to say, *; ` That if he had been by when GOD made the world, he would have ordered some things with greater advice, and better care.' Such blasphemy do we secretly lisp out in our murmurings and discourses about providence; when we are questioning how this, that, or the other thing can be for his glory. The Lord knows how to guide all things to his glory, and we must absolutely yield to it.

 

 (4.) With much love. For he that has the wisdom of a father, has also the bowels of a mother. A mother may sooner forget a poor shiftless child, than GOD will forget his people, Isa. xlix. 15, &c. There is a great deal of love shown in our afflictions. Sometimes in mitigating them, 1 Cor. 10: 13, " GOD is faithful, who will not suffer you to be tempted above what you are able to bear." Jacob drove on, as the little ones were able to beam; so the Lord suits his conduct, and lays on the affliction, as his people are able to bear. Castles are victualled before they are beseiged, After great comforts, then comes affliction, Heb. 10:32, " After you were en-lightened, ye endured a great fight of affliction." Then again, in refreshing us in our troubles with many gracious experiences. The Lord does things which seem bitter to the sense; but when he has refined our taste, then he sheds abroad his love into our hearts by the Holy Ghost, Rom, 5:3, 6. Our adoption is cleared up, and the loss of outward comfort is accompanied with a greater in-crease of spiritual comfort. Again, he shows his love in ordering all things for our good. Out of what corner soever the wind blows, it blows good to the saints. " Arise, O North wind, and blow, you South." North and South, contrary points, Cant. 4: 16, yet " the spices of his garden flow out." That which is against our will, is not against our profit. GOD is still pursuing what is for his own glory, and our good. So all that falleth out is either good, or will tend to good.

 

 This teacheth us upon what grounds there should be such a submission to all personal or domestical calamities which may befall any of us, and to all that befall the church. It is the will of GOD; that is, the great ground of composing the heart, whatever falleth out. Whenever you hear of the increase of violence, or any resolution against the people of GOD, this should calm us, " The will of the Lord be done." GOD knows what is best for his people. This is an everlasting ground of comfort, that we are still in GOD's hands, and whatever befalls us, it comes by his special providence, even by his that numbers the hairs of our heads, and who carves out every condition to us. When the disciples were sore troubled and affrighted, John 6:2O, JESUS comes to them and said, " Be not afraid, it is 1:" There are many remarkable passages in that story. The disciples were in the dark of the night overtaken with a mighty storm, and for a long time did not know what would become of them; the text says, they had rowed about twenty-five or thirty furlongs before CHRIST appeared: CHRIST seeth it not fit to appear at first, but lets the trial go on until it be a trial indeed. Now, about the fourth watch of the night JESUS passed by, Mark 6:48; that is, the morning watch, and then JESUS appears. We are very tender of ourselves, and soon think we are tried enough; therefore would fain be delivered, but our wise Lord seeth we need more. When CHRIST came, then theirs fears are increased; CHRIST came walking upon the water, and they thought it was a spectre. Spirits broken with troubles are very apt to take in afflicting impressions from every thing they see and hear. The very way of our mercies may be matter of terror to us. At length he discovered himself, " It is I, be not afraid." I walk upon that water which seems to be ready to swallow you up. I that raised the waves, know how to still them. Here is that which may allay all our disquiets and fears. Remember, it is not the instrument, but CHRIST, and GOD must be eyed, and " the will of the Lord be done."

 

 

 

SERMON 9

 

MATT. 7: 12.

 

Therefore all things whatever ye would that men should do to you, do ye even so to them;

 

for this is the law and the prophets.

 

 

 

 IT is a general complaint, that Christians are defective in the duties of the second table. Hypocrites may be so to mask over a dishonest life with a pretence of GODliness. But. we are not to judge of the people of GOD by these, no more than of the sound grapes in the cluster by the rotten ones. For certainly all that have truly submitted to Christianity, find that religion does influence their relations in all the duties which they owe to man, as well as unto GOD. It was not a boast which Austin said to the heathens, " Let all the religions of the world produce such princes, such subjects, such husbands, wives, parents, children, as the Christian religion produceth." But, be that complaint true or false, it concerns us to take notice of it, and to prevent all suspicion of this kind. And therefore we have need to press moralities upon Christians, and that from the true root, the love of GOD; for that is the great mistake, to set up a false morality, and forget the true, which is built on faith in CHRIST, and love to GOD.

 

 To set down each particular duty would be tedious. The life of man is short, and the law in all its necessary explications long and voluminous; therefore to have a sure rule, and a short one, would be a great advantage to us in this matter. And this one direction, which I have read to you, will serve instead of all. It is a sure rule, for CHRIST gives it us, who is truth itself; and though it be short, it is full; for here is the substance of the law and prophets, all drawn into one compendious rule. This sentence is of such weight, that the Emperor Severus wrote it in his palace, and caused it to be engraven in golden letters in the courts of justice, and to be pro-claimed at the punishment of offenders. And therefore I shall briefly discourse of this rule, and present it to your serious consideration.

 

In the words there is,

 

 I. A rule of life, " Whatsoever ye would that men should do to you, do ye even so to them.

 

 II. The commendation of it, " For this is the law and the prophets."

 

 III. The illative particle, " Therefore."

 

 My business shall be to open these

 

 I. Here is the rule of life. This general precept may be considered in the affirmative, or in the negative. The affirmative is in the text, " All those things that you would men should do unto you;" the negative is in that noted saying, Quod tibi fzeri non vis, alteri ne feceris; That which you would not have done to you, do not you to another.' The negative conduceth to restrain injury;' the affirmative urgeth us to do good. The negative enforceth justice and equity in us to others; the affirmative, love and charity. Heathens by the light of nature were more sensible of negatives, that they should not hurt others in their body, goods, or good name, as we would not in any of these things be wronged ourselves; there-fore CHRIST passing that, layeth down the affirmative, of which nature is less sensible, of doing good to others, as we desire they should do to us in our necessities.

 

 But because one cannot well be handled without the other, I shall begin with the negative consideration, which concerns justice to the persons, names, goods, and possessions of others. We are earnest to have fair dealing from others; we should be as earnest to yield the same again. There is no man but has a quick sense of injuries done to himself. When we are wronged by lying, slandering, oppression, or by fraudulent bargains, how will we discourse of equity, and plead for right upon these occasions Why, the like tender respect should we have in our dealings with others. As you would not others should defame, oppress, or over-reach you, so should not you do to them. In other men's dealing with us we are masters, acute discerners of right; in our own ease, able to teach what men ought to do; but in our dealing with others, we are scarce scholars. We would be reverenced, commended, have others tender of our credit; and if we are abused in person, disgraced in speech, en-damaged in goods, we complain of the wrong. There-fore it was well said of Calvin, " That it would be much better for mankind, if we were as faithful learners of active duties, as we are acute doctors concerning passives;" that is, That we would not offer such usage to others, as we would not be well pleased with ourselves; but give as we would receive.

 

 To impress this rule upon you, I shall give three considerations in the negative sense. 1. That in the duties of the second table we have more light than we have in the first. For when CHRIST sets forth the sum of both the tables, Matt. 22:36, 37, he tells us, that we must " love GOD with all our hearts, our souls, our strength, and mind;" but when he comes to the love of our neighbor, he gives a measure more easily discernible, we are to " love our neighbor as ourselves:" Love will tell us what is good for ourselves. The love of GOD must be preferred both to love to ourselves, and to our neighbors. And in guiding and expressing our love to GOD, we need many rules. Our desires of good to ourselves are a complete rule of that respect we owe to our neighbors. This principle would spew us what we

 

owe to one another. But though nature discovers a GOD, and reason that this GOD should be worshipped; yet nature could never carve out such a worship as is proper to GOD, and as GOD likes; there needs a larger explication. Let a man free from passion, and inordinate self-love, consider what he would have done to himself; this will direct him plainly what should be done to others, that agree with us in the same common nature, and who have an original right with us in things that belong to justice and equity, and should be as fairly respected by us, as we expect these things to be by them.

 

 The second observation is this, that this rule is spiritual, and concerneth the inward man as well as' the outward: not only actions, words, and practices, but thoughts. The whole law of GOD is spiritual, Psal. xix. 7, " The law of GOD is perfect, converting the soul;" not only guides the motions of the outward man, but reacheth to the workings of the heart. As is the first table, so is the second: for we are told, Matt. 22:39, " The second is like unto it, You shall love thy neighbor as thyself." How like to it It is as spiritual as the first; and therefore not only what I do, but what I think said purpose to do to others, is comprehended in it. CHRIST therefore speaks of adultery committed in the heart, by wanton thoughts and desires. This rule which concerns the whole second table, not only concerns your actions, but your dispositions and inclinations; and not only provides against hard speeches and outward behavior, but secret grudgings in your hearts against others. In other places it is, " Love thy neighbor as thyself," Gal. 5: 14. So that all the duties and practices which concern the good of our neighbor, must proceed from a principle of love. The justice of the second table, as required of Christians, is a justice excited by love. Though our out-ward acts be never so pleasant, yet if love be not at the bottom of it, it is not right. " If I give all my goods to the poor, and have not charity, it signifies nothing." If it be not done with love, it is nothing worth, not

 

accepted, nor rewarded by GOD. And so we must refer these words, not only to the outward man, but to the principle of love which is in the heart.

 

Thirdly, all that is done by virtue of this rule, must be done not only out of love to man, but out of love to GOD, and as an act of obedience. For when CHRIST gives us this direction, " Whatsoever ye would," &c. he does not give it as a politic course, to establish peace in the world, but as a compendious rule, to guide us in the duties of the second table. Self-love is the measure, but it is not the reason, ground, or principle of our actions: a measure it is, for we will certainly do right to ourselves; but unless it is an act of obedience, it is not accepted of GOD. It is a common rule, all moral duties must be done in and to the Lord; out of love to GOD, the fear of GOD, and obedience to his blessed Majesty. Therefore it is said, Eph. 5:21, "Submitting yourselves one to another in the fear of GOD." That must be the great principle which swayeth us; not policy, or respect. to our own interest. Therefore here is the great difference between a Christian and another man in the duties of the second table, he turns second table-duties into first table-duties, it is a thing carried on throughout the whole Scripture. Thus, if he gives alms, his alms is a sacrifice; all his commerce, what he does to men must be done to the Lord. So in this very case, love to man, it is but a stream from a

 

higher fountain, love to GOD. A Christian loves GOD first, and indeed he loves nothing but GOD, for he loves GOD in all his creatures. In men we love his natural image: but in the saints, his spiritual image. Our love to our ordinary brother must be excited and measured by our love to GOD: and our love to our Christian brother, our fellow-saints, must be from the love of GOD, 1 John 5: 1, " Every one that loves him that begat, lovcth him also that is begotten of him."

 

Now let us come to the affirmative part, which establisheth charity: for it is not enough if we do not hurt others, but we must do them good. Now charity is seen in two thing, both in giving, and forgiving.

 

 First, in giving, " What you would men should do to you, do you the same to them." Be as ready to do good as to receive good. A man is never in a right frame of spirit, until he takes as much delight in doing others good as he would take in having good done to himself: nay, more, for our Lord tells us, "That it is a more blessed thing to give than to receive," Acts 20:3O. Why a more blessed thing Because this comes nearest to the nature of GOD, who,gives to all, and takes of none. And therefore, as we would imitate GOD in other things, we should in this also; for all GOD's works should leave an impression upon us. As a child has part for part, limb for limb, answerable to his father, so should a child of GOD answer GOD in all his moral perfections; especially in his goodness. "As you come behind," says the apostle, "in no gift, so also do not come behind in this," 2 Cor. 8:2. And the rule of CHRIST here does enforce this. Do you afford others that succor, that relief in all their distresses, which you would desire they should afford to you, if you were in the same case You will say, Pity should be showed to a man by his friend; and will you shut up your bowels, and not show this pity to others If you were pined with hunger, and your children crying for bread, would you not complain of the hardness of their hearts, who have this world's goods, and shut up their bowels against them, and do not dispense anything to their necessities Why if you know the heart of an indigent person, it cannot but move you to observe this rule. And the rather, because usually with what measure we meet to others, it is recompensed into our bosoms by GOD's providence. For whatever need others have of us, we have infinitely more of GOD; and there will a time come when we shall be as destitute before GOD, as they are before us. For instance, in time of sickness, when all outward helps fail, Psal. xli. 1, " Blessed is he that considereth the poor, the Lord will consider him in the time of trouble." Why, he that is affected with another's condition, as his own, when it is a time of trouble with him, and it may be his brother cannot help hint, then the Lord will help him. When all outward comforts are as the white of an egg; when the poor perplexed sinner cries, Mercy! mercy! the Lord will show him mercy, as he did to others, Matt. 5:7, " Blessed are the merciful, for they shall obtain mercy." Those that only seek to enrich themselves, and solace themselves in the good things they have, must not expect the like promises. But to those who have been merciful, and ready to help others, GOD delights to show mercy; and when they are most destitute, they shall find that GOD takes notice of this, that they were ready to relieve

 

others.

 

 Secondly, in forgiving, the same rule holds. A necessary duty. For while we are here in the world, there will be offences, and we need mutually to forgive, and to take pardon. Col. 3: 13, "Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as CHRIST forgave you, so also do ye." Mark, he proceeds upon this principle that CHRIST layeth down. We are in the world and in the flesh, and therefore should not rigidly exact upon the failings of others, lest they or others deal so with us when our turn comes.

 

 The apostle reasons from another argument, Eph. 4:32, " Forgive others, as GOD has for CHRIST's sake for-given us." There is no man can wrong us as much as we trespass against GOD; and though we are but as the drop of the bucket, and the small dust of the balance, yet our great and many sins are freely forgiven to us; there-fore it should prevail with us freely and easily to pardon one another. When we consider how CHRIST has for-given us,—when we consider the greatness of the wrongs which he pardons, sins that are of a scarlet and crimson die;—when we consider our own baseness, in comparison of him, Isai. xl. 22, "who sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers;" and when we consider his omnipotency to right himself of the wrongs done to him, how "he can cast body and soul into hell-fire;" surely this should move us to forgive others. Yea, and it is not only a motive, but a rule, Forgive others, as GOD forgives us: sincerely, not hypo-critically: freely, not unwillingly: fully, not by halves: irrevocably, not for a time only: but as GOD forgives and casts all our sins into the depth of the sea, so should we forgive the sins of others.

 

 But wherein must we express this forgiveness towards others As to the wrong to be forgiven, we must consider it either as an offence against GOD, or against public laws, or as it is an offence against us. So far as it is an offence against GOD, or the public laws, we have not power to forgive. The Lord himself that forgives us, and forgives for CHRIST's sake, has secured the honor of his governing justice by satisfaction. And if the law requires it, we cannot intermeddle there; only we must pray to GOD earnestly for them; and in some cases, we may intercede with the magistrate to take off the penalty. But, in cases of private wrong, forgiveness implieth two. things; a removal of all inward grudges, and a readiness to do all duties of love and kindness to them. 1. A. removal of all inward grudges, and endeavors after private revenge, Lev. xix. 17, 1.8, "You shall not hate thy brother in thine heart: you shall in any wise rebuke thy neighbor, and not suffer sin upon him: you shall not avenge nor bear any grudge against the children of thy people; but you shall love thy neighbor as thyself." You shall not bear a grudge against him, for then you hates him in thy heart. 2. There must be a readiness to do all duties of love and kindness to him who has done you wrong, as ministereth occasion and ability. There are many laws for this, Exod. 23:4, 5, " If you meet thine enemy's ox or ass going astray, you shall surely bring it back to him again. If you see the ass of him that hateth thee he under his burden, you shall surely help him." Luke 6:27, "Love your enemies, do good to them that hate you, bless them that curse you."

 

 But may not we have recourse to the magistrate for the recovery of our right, and reparation of our wrongs Certainly we may, provided we’go not to law for trifles, nor until all lawful means and courses are used for taking away the occasion. But then it must not be with a spirit of revenge and rigour; for a Christian should show his moderation in all things, and his lenity, and gentleness, and readiness to forgive.

 

 But it may be objected, 1. This seems not to be a very perfect rule, because many desire much evil to them-selves; should we desire evil to others I answer, the meaning is, Not what we do in a passion, or with evil desires, but what we do in right reason; what is according to the law of nature engraven upon our hearts, which is most legible in our own case; what the law of nature would judge to be the duty of other men to do.

 

 2. But does not this rule make all men equal, and destroy all order and superiority, if every man must do as he would be done unto What shall a master require of a servant no more than he will do to him Would a poor man have a rich man give him relief Should he give him no more than he expects back again from this poor man No: the meaning is, that for that time we should suppose ourselves in the condition of servants,, or of that poor man; we should put ourselves in their stead, and suppose, If I were a servant, if I were poor: we should put ourselves in the same equality with them; and by the law of proportion, the same things that would seem reasonable to us, if we were in their condition, we should cheerfully do to them.

 

 3. Does not this establish revenge and retaliation of injuries, to do to them as they have done to us I answer, No; but quite the contrary: for it is not what they have done to us; CHRIST does not say so: but what we would have to be done to us, that we should do to them. See Prov. 24:29, "Say not, I will do so to him as he has done to me, I will render to the man according to his work." That is an ill reasoning within ourselves, and takes GOD's work out of his hands, whose prerogative it is to give to every man according to his work. The rule is not, look backward, but forward. It does not look to what they have done to us, but what we should do to them.

 

 4. It is objected, If all the world were contented to observe this rule, then we should have a quiet world; but others are oppressive and hard to me; therefore this is to live by the loss; and to bring a restraint upon myself from which others are free. I answer, Do your duty to them, though they do not theirs to you. Others sins will not exempt you from the law of GOD, which is your rule, and not their actions. Whatever they do to you, yet carry it Christianly and meekly towards them. You are accountable to GOD for your own actions, not for the actions of another man. Therefore, if you be able to guide your own spirit to them, how perverse soever they be to you, you will have the comfort that you have endeavored to do your duty. Having vindicated the rule, let me show you the grounds and the equity of it. There are two grounds. 1. The actual equality of all men by nature. 2. The possible equality of all men as to their condition and state of life.

 

 1. The actual equality of all men by nature. Mal. 2: 1O, "Have we not all one Father has not one GOD created us" Were we not all created by the same GOD Yea; and mark, the equality goes further, We were " all made of one blood," Acts 17:26; all descended from Adam. Diversity of rank does not take away identity of nature. There is a diversity of rank indeed. Some are high, some low; some rich, some poor; some governors, some governed; some command, and some obey: but we are all made of one blood. So, Neh. 5:5, "Our flesh is as the flesh of our brethren, our children as their children." Some are highly advanced above others, yet the poorest creature and you are one flesh, and by nature have an equal right: therefore it is said, Isai. lviii. 9, " You shall not hide thyself from thine own flesh," Thy poor starved brother is thine own flesh,

 

 2. The possible equality of all men as to condition, and: as to state of life. They are equal by nature, and it is possible they may be in the same state of life. You stand to-day, another is fallen; you are liable to the same corruption, and the same calamities. To the same corruption, Gal. 6: 1, " If any one be fallen, ye that are spiritual restore such a one in the spirit of meekness, considering thyself lest you also be tempted." Rigid censurers may fall into like sins themselves. The devil is very assiduous in tempting, and the Lord permits him to surprise those that are severe to others. And you are liable to the same calamities, Heb. 13:3, " Remember them that are in bonds, as bound with them, and them which suffer adversity, as being yourselves also in the body." Strange changes may come before we go out of the body: they that are highest may be lowest.

 

 There may be great changes in the earth, great calamities may befall us; therefore since we are in the body, and since those that are high to-day may be low to-morrow, and you may need the like help from others, we must have a fellow-feeling with them. GOD, who is the great Arbiter of human affairs, can pull down and set up at his pleasure.

 

 II. The second point is the commendation of this rule, "for this is the law and the prophets;" that is, this is the sum of the doctrine of GOD. The law and the prophets were the scriptures then in force; all the bible they had for that time. The law was as the text, and the prophets as the comment upon the text, to expound and confirm the law by a larger explication.

 

 The worship of GOD and duties `to him are also established by the law and the prophets; for when our Lord had spoken of what we owe to GOD, as well as to man, he says, Matt. 22:4O, " On these two hang all the law and the prophets." These are the two things that all the law and the prophets seek to establish, viz. love to GOD and man. But our Savior here speaks only concerning the second table; what concerns that is comprized inthis sentence. All that part of religion which is of the lower hemisphere of duty is distilled into this extract. As in the spirits of things the virtue is contracted, which otherwise is largely diffused while it is mingled with grosser matter; so here, the spirit, the extract of the law and prophets, are all distilled, as to moral matters, into this one saying.

 

 III. The third thing to be considered is the illative particle, therefore. From what is this inferred In the foregoing verses, our Savior speaks of being heard in prayer. " If ye being evil, know how to give good things unto your children, how much more shall your heavenly Father give good gifts to them that ask him Therefore whatsoever ye would," &c. CHRIST uses many arguments to show that GOD is ready to give good things to us. He proves it from the kindness of earthly parents to their children. But then he adds, that if men have their prayers granted, they must observe this rule; they must perform all duties of civil righteousness, as well as acts of piety. Upon this limiting it to the hearing of prayer, it plainly implies three things.

 

 1. That GOD will take cognizance of this, whether you do to others as you would they should do to you, and you shall hear of it in your dealing with GOD. That is, the first and lowest thing. And remember, you have to do with GOD as much as they have to do with you. He shows this to bridle the excesses of those that are in power. There are a sort of men that think they may do any thing, if they can do it safely; Mic. 2: 1, "That do evil because it is in the power of their hand." They eagerly prosecute their purposes and desires when they have power to effect them. Now, a Christian should pause upon the matter, and consider not only what is possible to be done, but what is just and lawful to be done. And conscience should put a severe restraint when nothing else can hinder us; as Joseph said, Gen. xlii. 15, "This do, and live; for I fear GOD." He had a full advantage against them that wrought him so much mischief; but he had an inward principle laid up in his heart which begat a tenderness, "I fear GOD." But when men will do every thing they are able to effect, they forget that GOD can re-quite it, though others cannot. It is not conscience which governs the greatest part of the world, but interest. When it is not for men's interest, they will do no wrong; but when they have power enough to do what they intend, they care not how they trample upon their brethren. Men forget GOD: and many times, by a strange providence, are brought to suffer the like hard treatment themselves. When we see the oppressions of the innocent, and things carried so perversely, we are apt to say, Lord, who shall call these men into question Who shall accuse them Why, the sighs and groans of the op-pressed before GOD's tribunal, upon which all persons depend every moment; these will be more authentic witnesses than any matters of fact which can be produced in a lower court.

 

 2. It implieth this, that whatsoever usage we expect at GOD's bands, the same we should deal out to others. He is willing to give all, provided you are willing to do to others as you would be done unto. All the mercy and goodness we expect from him must sway our practice and conversation with men. Whatever need others have of us, the same need we have of GOD. Eph. 6:8, "Whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free:" so for other relations. In the practice of this rule, Christians are to consider not only how they would be dealt with by men, but by GOD himself for CHRIST's sake; which carrieth the precept far beyond the heathen latitude. Alas! from GOD we have nothing but undeserved mercy. So we are to practice this rule, not only to those that love us, but to our enemies; we must show mercy to the worst for CHRIST's sake. Strict justice, by the light of nature, requires the injurious should suffer according to the wrong that they do to us. Aye, but what do we expect from GOD We are to consider how GOD will deal with us, if we are rigid, severe, exact, and stand upon all things to the uttermost.

 

 3. Another consideration, which mightily enforceth the rule, is, that if we do such things to others as we would not have them do to us, GOD will do that to us which we have done to others: they are not to do the same to you again, but GOD will. It is good to consider GOD's judgment of retaliation: " As you have done, so shall it be done to thee; thy reward shall return upon thine own head," Obad. ver. 15. They that were pitiless, merciless to their brethren in the day of their flight from Jerusalem, GOD will pay them home in their own coin. "And with what measure you mete, it shall be measured to you again," Matt. 7:1, 2; Gen. 6:6, "Whoso sheddeth man's blood, by man shall his blood be shed." It is not only a law, that is to be executed, but a rule of Providence, what GOD will do. What more usual than male-factors to be dealt with according to their own wickedness There are many instances of this judgment, GOD doing to them what they have done to others.

 

 Usually this is the dealing of GOD. The Israelites had their children drowned in the water by Pharoah: What then Pharoah and all his host in a little while were drowned in the water. Ahab's blood was lapped up by dogs in the place where was shed the blood of Naboth: and Jezebel, being more guilty, was devoured with dogs. Ahab only permitted this contrivance, but Jezebel acted it. Ahab humbled himself, though he was buried with honor, but Jezebel was intombed in the belly of dogs, and her flesh devoured by them. A gallows, we read, was made for Mordecai, and Haman was hanged on it himself. Henry 3: of France, in that very chamber where the massacre was contrived against the Protestants, there he was slain; and his brother before him, Charles 9: was found flowing in blood in his bed, who had shed so much of the blood of GOD's saints.

 

 But you will say, Is it so with good men also If they should break his law, does the Lord give them according as they have done to others Yes; GOD observes the same justice. Though he does pardon the eternal punishment, yet as to temporal they shall have like for like. Jacob supplanted his brother; he came to Isaac as the elder, the younger instead of the elder; and Laban brings him the elder instead of the younger, Leah instead of Rachel. Joseph's brethren they were not flexible to their brother, and did not hear him cry: at length they came to Egypt upon an honest errand for corn in time of famine, and the man is inexorable. Gen. xlii. 21, " We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us." A greater instance we have of Paul, that consented to the stoning of Stephen, and was present too at his execution. But Stephen had prayed for him too among the rest, "Lord, lay it not to their charge;" yet GOD gave him some smart remembrance of his sin. When Paul and Barnabas had been preaching at Iconium, though Barnabas bad irritated them as well as Paul; yet GOD ordered it so, he was not stoned; but Paul was stoned, and carried out for dead. What need have we to be exact ill observing what is required of us here; for the Lord, by one means or other, will return it into our bosoms. We have done that to others which we would not should be done to our-selves; and therefore will GOD do that to us which we do to others.

 

 This may inform us, first, what an advantage religion is to mankind, even with regard to the present life. The world has a prejudice against religion, as if it were an ill-natured thing, and made men forget equity and humanity in dealings with others. But certainly there is no reason for this prejudice, when it does require not only love of all, in their several capacities, but to do them all the good we can, to seek out objects to whom we may do good, and to be of a GOD-like affection. Therefore see that it he so in your profession and practice, that you may re-cover the credit of religion. If this were practiced, how securely and safely might we live one by another Whence come all the oppressions and injuries wherewith the world aboundeth, but from want of men's loving their neighbors as themselves How easily might we be brought to pardon wrongs And how patiently would we bear the modest dissent of others, when their judgments are not of our size and mould How far would we be off doing hurt to others, even as far as doing hurt to ourselves How beneficial and helpful men would be to each other, seeking others' good as their own; and rejoicing in another's welfare as their own. If the world would but consider how much of Christianity Goth consist in loving and doing good, as if all the world had but one soul, it would render it amiable to them. Take this rule quite away, and there is nothing so false, bad, cruel, that you would not be drawn to think, or say, or do against your brother.

 

 Secondly, it informs us how much mankind are degenerated, and how few true Christians are in the world; witness our injustice to the names, persons, and estates of others. We are very critical in determining our own rights and proportions, and what others owe to us: Surely we have all reason to allow others what they justly expect. When you are slandered, you are passionate; and therefore should not you be tender of other men's names and estates When your debts are detained, you complain of wrong; should you not be as exact in the speedy payment of others To buy with a great measure and sell with a less, is an abomination to the Lord, and to men. We judge things done to us thus and thus, and shall we be careless whatwe do to them Uncharitableness, and want of sympathy with us in our troubles, much more insulting over us in our miseries, we look on with detestation; and shall we pursue and afflict others when we have power to do hurt

 

As then that emperor wrote it on the doors of his palace and courts of justice, so let this rule be deeply written upon your hearts. In all matters of dealing towards others be exact: for GOD, who is the patron of human societies, observes whether you do as you would be done unto. Remember, it is a short rule, yet sufficient; and it is a clear rule, therefore it should prevail with you. 1. It is a short rule; and yet, if it were well learned and observed, it would save the world a great deal of mischief. Change the persons, and we need not many perplexing rules to guide us. If this were done to me, would I take it kindly Turn the tables, put yourselves in their stead. 2. It is a clear rule. Look, as the apostle says of Onesimus, when he was converted, that he was doubly dear to Philemon, both in the flesh and in the Lord; the same say I of this rule, it is doubly dear to us, both by nature and grace. The light of nature binds us, and it is prescribed by CHRIST. if you break this rule, you offer violence to an inbred principle of conscience. There are many talk of being Christians; yea, but be good heathens first. Never speak of the higher mysteries, of believing in CHRIST, &c. while you live contrary to the light of nature. It is also prescribed by CHRIST. Thus our Lord reasons, Luke 6:46, " If you call me Lord, and Master, why do ye not the things I say" It is a mockery to call CHRIST Lord and Master, and disobey his commands; as it was for them to say, " Hail! King of the Jews;" that spit upon him and buffeted him. "Therefore, whatsoever ye would have others to do to you, do ye the same to them;" for he has told you, and confirmed it, "This is the law and the prophets."