In everything, then, do to others as you would have them do to you. For this is the essence of the Law and the Prophets. Sermons
I. WHAT IT MEANS. It is an application of the old principle of the Law that we are to love our neighbours as ourselves. It sets before us an excellent test by which we may see whether we are doing so, an admirable standard by which we may measure ourselves. Observe its characteristics. 1. Action. It carries us beyond the love of sentiment to the love that is seen in action. It is useless to feel kindly to others if we do not act fairly. 2. Breadth. "All things whatsoever" are included under it. It is to apply to men generally - not merely to brethren, friends, neighbours, fellow-Christians, fellow-citizens. It applies to strangers, disagreeable people, foreign nations, the heathen, savage races. 3. Lucidity. Here is a clear guiding light. We can well perceive what we should like ourselves. We know how we should like to be treated under certain circumstances. Accordingly we may see how others would also wish to be treated. Thus we can perceive what is desirable, and instead of letting self-interest blind us to our duty to others, we may use the voice of self-interest as the very indicator of what should be done to them. 4. Reasonableness. Nothing unfair is here laid upon us. No one can possibly complain of this rule. It is a principle of perfect justice, and every man is to be his own judge in regard to it. II. WHAT IT CONTAINS. "The Law and the Prophets," i.e. the whole Scripture. Here is the whole duty of man. Of course, it is evident that Christ is referring to that side of man's duty which belongs to his fellow-men. Yet even the further duty of serving God is here best fulfilled. "He prayeth best who loveth best III. HOW IT IS PRACTICABLE. The chief distinction between Christ and moralists when he deals with moral questions is not so much the superior character of his teaching - though that must be apparent to all - as the power that accompanies it. The Utopian dream of the ethical thinker becomes a possibility, becomes a reality in the kingdom of heaven. The golden rule floats hopelessly above our reach until we come into personal contact with Christ. But it is the very law of the life of Christ, and when we are united to him the inspiration of his life makes it possible for us. Thus it is not just to say that this rule is Christianity, and that all else in our religion is needless. On the contrary, it is a living, spiritual Christianity - faith in Christ and devotion to him - that enables us to carry out Christ's great rule of conduct. - W.F.A. 1. We must make it appear reasonable. 2. Make it certain. 3. Make it practicable.(1) Labour to understand truly every man's condition so far as you have opportunity.(2) When from distance, self-interest you cannot understand, trust the concurrent experience of others that are in that condition.(3) Conclude that in cases between superiors and inferiors, the partiality is usually on the inferiors' side.(4) In judging of your present condition and circumstances, always abate something for the presence of them, for self-love and self-interest and other passions. II. THE GROUNDS of this. The equity of the rule stands upon these foundations. 1. All men are equal in many things, and these the greatest things. 2. In most of those things wherein we are unequal, the inequality is not considerable, so as to be a ground of any unequal dealing with one another. 3. In all these things wherein men are unequal, the inequality is not fixed and constant, but mutable and by turns. 4. Among other grounds is the mutual and universal equity and advantage of this rule. 5. The absurdity and inconvenience of the contrary. III. THE INSTANCES. 1. In matters of civil respect and conversation. 2. In matters of kindness and courtesies. 3. In matters of charity and compassion. 4. In matters of forbearance and forgiveness. 5. In matters of report and representation of other men, and their actions. 6. In matters of trust and fidelity. 7. In matters of duty and obedience. 8. In matters of freedom and liberty, which are not determined by natural or positive law. 9. In matters of commerce and contracts which arise from thence. IV. RULES for directing our commerce. 1. Impose upon no man's ignorance or unskilfulness. 2. Impose upon no man's necessity. 3. Use plainness in all your dealings. 4. In matters of fancy use moderation. Let us not revenge ourselves. (J. Tillotson, D. D.)It is sometimes said that Christians are defective in the duties of the second table; hypocrites may be, but not real Christians. I. A RULE OF LIFE. This precept may be considered in the affirmative and negative; the latter to restrain injury, the former to do good. To impress this rule in the negative sense take four considerations. 1. That in the duties of the second table we have more light than we have in the first, for in the first we are to love God with all our heart (Matthew 22:26, 37), but the love to our neighbour is a measure more discernible. Love will tell us what is good for ourselves; in guiding our love to God we need many rules. 2. The breach of the rule is more evil in him which hath experienced the bitterness of wrongs, than in another; because experience giveth us a truer knowledge of things, than a naked conception of them. Thus conscience worketh in the way of restraint. 3. That this rule is spiritual, and concerneth the inward man as well as the outward, thoughts as well as actions. 4. This rule must be done not only out of love to man, but out of love to God, and as an act of obedience. Self-love is the measure, but not the principle, of our action. Now take the affirmative part. 1. In giving. Be as ready to do as to receive good. 2. In forgiving. II. VINDICATE THIS RULE. 1. It seems not to be so perfect a rule: because many desire and wish much evil to themselves. 2. It seems to make all men equal, and destroy order and superiority, as master and servant. 3. Doth not this establish revenge and retaliation? 4. Is not this to impose a restraint upon the Christian from which others are free, and so to expose to constant loss? III. THE EQUITY OF THIS RULE. 1. The actual equality of all men by nature. 2. The possible equality of all men as to condition and state of life. IV. THE ILLATIVE PARTICLE "Therefore." 1. That God is the judge of human actions. He will see whether you do to others as they do to you, and you shall hear of it in your dealing with God. 2. That the usage we expect from God the same in measure we should deal out to others. Application: What an advantage religion is to mankind in the present life. (1) (2) (3) (J. Manton, D. D.) I. As to his soul. Promote its good by — 1. Prayer. 2. Example. II. As to the body we must do as we would be done by. III. We must deal with our neigh-bout as we desire be should deal with us, in respect of his good name. IV. This rule extends to men's estates. 1. Justice. 2. Charity. Some motives to induce the the practice of this rule: 1. The first shall be taken from the end for which they were made. 2. From the intrinsic beauty and loveliness of the rule itself. 3. Because we and they both bear the same stamp and impress of heaven. 4. Because if we be just and generous in time of our prosperity, it will cause a like affection in others to us. 5. It would be the best security of our lives, honour, reputation, riches, power. (Dr. Barrow.) 1. The mutual dependence of man upon his fellow man. 2. The duty which devolves on each to assist his neighbour, especially in spiritual things. (Bishop of Winchester.) II. What is THE SPECIAL ARGUMENT that our Lord uses in order to enforce it. III. Wherein its PARTICULAR EXCELLENCIES appear. It is easy to be understood and applied, easy to be remembered, carries greater evidence to the conscience than any other rule of virtue, includes a powerful motive, will secure our neighbour from injury and us from guilt, as fitted to awaken repentance as to direct to duty, suits all stations, etc., includes all actions and duties, a rule of the highest prudence, and fitted to make the whole world happy. IV. REFLECTIONS. HOW compendious the Saviour's method of providing for the practice of all the moral duties enjoined by Moses and the prophets! What Divine wisdom to make the golden rule a fundamental law in both the Jewish and Christian systems. (Dr. Watts.)Concerning this rule or principle note the following facts: I. It is a golden rule. It is sound throughout and very precious. II. This is our Saviour's golden rule. III. It is a revolutionary rule. IV. It is a very stringent rule. V. It is an evangelical rule. Whoever thinks about it cannot fail to see two things. His need of God's forgiveness and God's grace. VI. Following the golden rule we shall be led to our duty and therefore to blessedness. (Anon.) II. The EXCELLENCY OF this rule, and the grounds on which we claim for it the respect of mankind. 1. Its reasonableness, as founded on the original equality of all men. 2. Its capability of easy and immediate application. 3. The beneficence of such a rule in relation to ourselves. God seems to let us make our own laws. III. A few practical ILLUSTRATIONS OF THE WAY IN WHICH THIS RULE MAY BE APPLIED. 1. Let the rule be applied to the civilities of social intercourse. 2. To the practice of neighhourly charities and compassions. "Ye were strangers in the land of Egypt." 3. To the rights, properties, and good name of all around us. 4. To the social duties falling under no special name, regard for the opinions of others. 5. The connection of these several duties with the sinner's acceptance with God. (D. Moore, M. A.) 1. In order to the performance of this duty there must be a sameness of circumstances. There is a diversity in the station and character of men; this requires diversity of duty towards them. 2. We must carefully observe the measure by which we are to regulate our conduct towards others. It is not what they actually do, but what we would desire they should do, which is to be our rule. 3. This rule must be taken with certain modifications, not absolutely; we might wish others to do things unreasonable and sinful; it must recognize the law of God. II. ITS EXCELLENCE. 1. Its brevity. 2. Its comprehensiveness — "All things." 3. Its perfect justice. III. A FEW CONSIDERATIONS TO ENFORCE OBEDIENCE TO IT. 1. The argument exhibited by our Lord — "For this is the law and the prophets." 2. The injunction of our Lord on this subject. 3. The powerful recommendation such u course would prove to the gospel of our Lord. 4. It is enforced by the benevolent .and righteous example of Him who gave it.Learn: 1. It presents a most invaluable testimony to the truth of Christianity. 2. How happy will be the world when the religion of Jesus Christ shall be universally diffused. (J. E. Good.) (D. Swing.) (D. Swing.) (U. R. Thomas.) 2333 Christ, attitude to OT January 12. "Ask and it Shall be Given You" (Matt. vii. 7). Judging, Asking, and Giving The Two Paths The Two Houses The Christ of the Sermon on the Mount On the Words of the Gospel, Matt. vii. 7, "Ask, and it Shall be Given You;" Etc. An Exhortation to Alms-Deeds. Known by their Fruits. Casting Blame. False Prophets A Man Expects to Reap the Same Kind as He Sows. The Mote and the Beam Doctrine of Non-Resistance to Evil by Force must Inevitably be Accepted by Men of the Present Day. Fifth Lesson. Ask, and it Shall be Given You; Sixth Lesson. How Much More?' The Beggar. Mt 7:7-8 Here Again Arises a Very Difficult Question. For in what Way Shall we Fools... Asking, Seeking, Finding. --Matt. vii. 7, 8 Assurance and Encouragement. --Matt. vii. 7, 8 The Strait Gate; Parting Counsels Author's Preface. |