Secondly, It informs us how much mankind is 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 determin- ing 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 de- tinned, you complain of wrong. Should we not be as conscionable for 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. W^e judge things done to us thus and thus, and shall we be careless what we 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 j)Ower to do hurt ?
Use 2. Exhortation. As that emperor wrote it on the doors of his palace and courts of justice, so the exhortation is to press you to get this rule deeply graven and written upon your hearts. In all mat- ters of dealing towards others, be exact ; for God, that 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 more prevail with you.
1. It is a short rule ; and yet if it were well learned and kept, 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 saith of Onesimus when lie was converted, that he was doubly dear to Philemon, both 'in the
384 THE NINETEENTH SERMON. [EPH. II. 10.
flesh and in the Lord,' so 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.
[1.] If you break this rule you offer violence to an inbred prin- ciple of conscience. There are many talk of being Christians, yea, but get to be good heathens first. Never speak of higher mysteries of believing in Christ, and communion with Christ, while you live so contrary to the light of nature. What the apostle discourseth con- cerning the natural branches and the branches contrary to nature is applicable in this case, Eom. xi. 24 ; what he speaks of persons is true of" doctrines : ' For if thou wert cut out of the olive-tree, which is wild by nature, and wert graffed, contrary to nature, into a good olive- tree ; how much more shall these, which be the natural branches, be graffed into their own olive-tree ? ' The meaning is, if the Gentiles were taken into a covenant stock, how much more shall the Jews be graiied into their own stock ? So it is true of doctrines. If the doc- trines contrary to or above nature have brought in souls to believe in Christ and the higher mysteries of Christianity, certainly much more should those doctrines which are agreeable to our nature have a greater respect and regard by you.
[2.] It is also prescribed by Christ. Now our Lord reasons, Luke vi. 4G, ' If you call me Lord and Master, why do 3'e not the things I say ? ' It is a mockage 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 do to you, do ye the same to them ; ' for he hath told you and confirmed it, ' This is the law and the' prophets.'
SERMON XIX.
For loe are Ms tuorJcmansJiijy, created in Christ Jesus unto good worlcs, which God hath before ordained that loe shoidd ivalh in them. — Eph. ILIO.
The apostle in the context assertcth that our whole salvation is of grace, not of works ; he now provcth it. That which is the effect of salvation cannot be the cause of it. But our well-doing is the effect of salvation, if you take it for our first recovery to God ; but if you take it for full salvation, or our final deliverance from all evil, works go before it indeed, l)ut in a way of order, not meritorious influence. To think them altogether unnecessary, would too nuich depreciate and lessen their presence or concurrence ; to think they deserve it would as much exalt them, and advance them beyond the line of their due worth and value. The apostle stecreth a middle coui'se between both extremes. They are necessary, not meritorious. They go before eternal life, not as a cause but a way ; for they are wrought in us by God, and are
EpH. II. 10.] THE NINETEENTH SERMON. 385
effects of the begun salvation ; so that the good that we do is a part of the grace that we have received, a fruit of regeneration : ' For we are his workmanship,' &c.