Four Sermons, Sermon 2
NATURES ASSIZE, OR A SERMON ON MATH. 7. 12.
Therefore all things whatſoever yee would that men ſhould doe to you, doe ye even ſo to them: for this is the law and the Prophets.
RIght Honorable, Right worſhipfull, and beloved: the laſt time I preſented unto you the Aſſize of God, and now I ſhall (if God pleaſe) lay before you the Aſſize of nature, if both ſhall meete in Gods rule, example, and your imitation, ye can not faile in the work of the day.
All ſcriptures are good, and fit to make perfect, yet have2 Tim. 3. 17. they an accidentall difference as inſtruments of muſick. Some like Iacobs haſel rods, Greg. Marare partly pilled, and partly covered: ſome, like Ahabs Heb. 5.houſe of Ivory, are without a covering. Some are like milke, ſome like ſtronger meate. Some are ſo cleare that the2 Pet. 1. 19. 2 Cor. 3. day-starre ariſeth with them in our hearts: and ſome are darke through the vaile upon 1 Cor. 15.our minds. As one ſtarre differeth from another in glory, yet are all heavenly bodies; ſo is it with the ſcriptures: ſome are large in handling weighty matters, ſame bind up much in a word.
This heere is of the playner ſort (as all highly neceſſaries are.) So cleare that he is blind that ſees it not: ſo emphaticall that hee is an adamant that is not mooved: ſo ſhort that a ſnaile hath more blood, thenPlus habet limax ſanguinis, quam ille ſenſus. hee hath ſenſe that receives not much in a little. Yet muſt you ſuffer a little more then a word of exhortation, to convey unto your ſoules that little which I can commend from them.
They containe a ſure rule of juſtice: but every word muſt be ſcanned to bring it to the practiſe even of a willing people.
The very firſt word (therefore)1 Therefore what it concludes. is not without a knot: for it may be asked, upon what it is inferred? Some thinke it to referre to the juſtice in the chapters foregoing; but this Queſt. concluſion would be too farre ſeparated from the premiſes by the God of order. Some thinke it to bee redundant, as many elegancies in the Scriptures are. But certainely it is Anſwer▪ not in vaine: It is of good uſe, and a note of an excellent concluſion to be for ever held out of it ſelfe. Nature teacheth it, the law and the prophets revive it: therefore hold it, doe it.
The laſt words have a2 How this is the law and the Prophets. greater knot. For how can this bee ſaid to bee the law and the prophets, ſeeing they ſet downe the love of God, and the promiſes of ſalvation by Chriſt, as well as Iuſtice to each other?
Hereupon two queſtions are diſputed in the ſchooles. Queſt. Whether more then one precept. Rom. 13. 9Firſt, whether in the law there be more then one precept yea or no? The doubt ariſeth thus. Saint Paul ſaith, if there be any other commandement, it is briefely comprehended in this, thou ſhalt love thy neighbour as thy ſelfe: And Chriſt ſaith heere doe as you would bee done unto: for this is the law and the prophets: therefore it ſeemes there is but one. But Anſwer. ſeeing the Apoſtles mentionethforeign. Eph. 2. 15. Aquin. 1a. 2 ae▪ q. 99. Art. 1. one law of many commandements; it is reſolved thus, that there is but one precept with the reſpect to the full end, charity: but there are more with reference to the meanes ſubſervient to it.
Secondly, hence it is asked, Queſt. Whether there be a connexion of all vertues. Iam. 2. 10.whether there be ſuch a connexion of vertues, that where one is in truth, there are all the reſt? This doubt ariſeth from two texts too. Saint Iames ſaith, whoſoever ſhall keepe the whole law, and yet offend in one point, is guilty of all. If it bee thus in breach, it is thus in complement. For there is but one body of legall juſtice, either to doe, or ſinne againſt. And Chriſt ſaith here, that toIo. de corb. com. theol. lib. 5. c. 8. doe as we would be done unto is the law and the prophets. If juſtice to men bee the law and the prophets, then ſurely where that is in truth, all that they require is by way of concatenation, and chayningWall. Eth Ariſt. Majores extravitia quàm intravirtutes. together. This queſtion is expounded to be underſtood of perfect and gratuitous vertues, which are by infuſion, not of ſuch as are acquired by induſtry. Of theſe it is ſaid of the grave moraliſts of old, that they are greater in being without vice, then in being within the liſts of true vertues. Of thoſe there are ſome that are more noble then others: and therefore are they called the mothers of vertue. Thus Faith is the mother of vertue in originall;Matres virtutum. 1 Origine. 2 Educatione. for out of the acts of faith theſe flow: Charity in education; for it feedes them all with faiths proviſions: humility in conſervation; for they being raked up in her aſhes are kept alive: and prudence 3 Conſervatione. 4 Regimine.in government; for it ſhe doe not order them all, they are not carried without a blemiſh. Though theſe have thus their due glory, yet where one is in truth, there are all the reſt in linke.
Some ſubtile doctors goe againſtScotiſtae. this being overſwayed (as they thinke enough) by experience. But though of the ſhadowes of vertues this be true: yea, and this bee as true of true vertues, that ſome are more conſpicuous then others by humane aptneſſe, fitneſſe of the inſtrument, office, time, and occaſions: yet Anſwer. it is better reſolved affirmatively. The ſubject requires it, a vertuous man, who can not bee at one time good and bad, happy and unhappy, which yet he could be, if hee had ſome vertues, and wanted others. Gods bounty requires it, which gives not one vertue, to fit receivers, without the others. The weakeneſſe of ſolitary vertue in it ſelfe requires it: for as one member needs another, ſo doth one vertue neede her fellowes. And laſtly, the uſe of vertues muſt have it ſo too. For they are to oppoſe all and ſingular vices: therefore muſt there bee a linking of all vertues, to oppoſe and repreſſe the chaine of all vices.
As if there bee but one ſtring wanting in an inſtrument, there can be no perfect harmony: ſo nor ſpirituall melody in the ſoule if one vertue be abſent. As a ſouldier is not well furniſhed againſt an enemie, except hee be in compleat armes: ſo nor the chriſtian ſouldier except hee have the whole vertuous armour of God. As the ſtarrs, and planets are alwaies in their ſpheares to make a perfect firmament: ſo are theſe lights of vertues to make an upright ſoule. And as a phyſicke garden, or Apothecaries ſhop, are defective, if any hearb or drugge for uſe be wanting: ſo is it with a ſoule that hath not the whole body of phyſicke againſt the whole body of ſinne and death.
Thus therefore wee might conclude from hence: but we neede not goe ſuch a circle to untie Chriſts knot here. For Quest. if it be asked, how juſtice to our Anſwer. neighbours can bee the law and the prophets? you muſt underſtandSecundū ſubjectam materiam. 1 Cor 9. 22. Chriſt ſpeakes according to the matter in hand. As when Paul ſaith, to all men I became all things, he muſt not bee underſtood to comply with the ſtoole of wickednes, but that in matters indifferent, which were neither cōmanded nor forbidden, hee did ſo. Even ſo Chriſt ſpeakes here of all things concerning charity and juſtice betwixt man and man.
Wee are thus come from1 This text is a law of nature. both the ends to the heart and middle of this text, which layes downe a great law and principle of nature for the advancing of juſtice among men, to doe even ſo to others, as wee would that others ſhould doe to us.
It is a law, and there are3 Sorts of lawes. three ſorts of lawes. The eternall law in God; which is his counſell and will for the being, ſupportation, and order of the world. By vertue of this we have a creation, and a providence. The naturall law in the creature; which (referred to man) is the law of God written in his heart, forRom. 2. 15. the view of the underſtrnding to informe, and of the conſcience to binde to doe, or to binde over for not doing. Laſtly, the impoſed law upon the creature: which is that poſitive law in the ſcriptures, to revive and perfect the law of nature which through tract of time, and cuſtome in ſin was in great part worne out.
This heere was firſt a law of nature, now poſitively revived: which through the foule ſhooes of ſin though it bee worne into ragges and ſhreads, becauſe we are made vagabonds from our owne hears Facti ſumus fugitivi a cordibus noſtris.(therfore we reade of ancient Germans who did allow of theft, and of our Northerne borderers, who were perſwaded that the eight cōmandement was of King Henry the eights putting in:) yet is it of excellent uſe to revive theſe old ſtatutes, as Chriſt doth in this place; that wee may be helped to feele our degeneration, and find our need of the law of Chriſ. Thus it is a law.
It is a principle of nature too 2 It is a principle of nature alſo. 1 Primo prima principia.and there are two ſorts of principles which are bound up in the heart of man. The firſt before others, which are made up without diſcourſe, and helpe from without. Though theſe be not alwaies in perfect act, yet may they alwaies be knowne, as a ſtone by the weight may be known to move downeward, though it doe not alwayes ſo doe. The ſecond next unto the firſt, which2 Secundo prima priucipia. are made up of the firſt by diſcourſe, as concluſions contained in them. As thus, I may not defile my neighbours wife, hurt his goods, life, or the like, becauſe I would not have another deale ſo with mee.
This here is of the firſt ſort; which if it bee quickened is hard at hand to promote juſtice. As when you write upon Paper with the juice of an onion (as many ſay) the letters at firſt are not legible, but bring it to the fire and warme it, and then ye may reade it. So at the firſt (in ſome) yee can reade little or nothing of this law: but bring it to the fire of the word and conſcience, and all Juſtice to men will appeare to your comfort, or conviction.
Thus doth our bleſſed Saviour here. He knowes that if the flies of Aegypt get into our eyes, the frogges of Aegypt will ſoone get into the chambers of our hearts, and then the catterpillers of Egypt will deſtroy the fruits of our lives. Therefore he rubs and chafes the light of the law upon their, and our conſciences, that it may be better read and done in after times. As if hee ſhould ſay, I am ſure thatAmor 1 concupiſcentiae. 2 charitatis. ſome of you, by the love of luſt, others by the love of charity, doe love your ſelves; yee would not be hurt in honour, life honeſtie, juſtice, or truth: therefore all things whatſoever yee would that others ſhould doe to you, even ſo doe to them.
To bring the law, and2 The text opened & applied. principle cloſe up unto you, be pleaſed to receive,
1 The prayſes of it,
2 The power of it.
The prayſes of it are theſe:1 By the prayſes of the law. that it is Chriſts briefe, yet plain ſumme of all juſtice to men. To be ſhort for memory, and plaine for underſtanding, doe ſeldome meete in the wordes of men. If wee labour to beeDies brevis eſſe laboro obſcurus fio. ſhort, wee are ſo much the more obſcure, But this is ſo ſhort, that the poore man cannot complain, he cannot buy it: ſo plain that the ignorāt man cannot complaine, hee cannot comprehend it, when it is propounded to him and it is thus ſhort, and plaine from Chriſts mouth (as wel as natures voice), who is the wiſedome of the father▪ that one law-giver, and Judge of the world, for rewards and puniſhments.
Therefore certainely it extends to all his ſubjects: none can plead immunity from the ſound and tranſcendent equity of it, and from the way to bleſſing or curſing according to our dealings with men. For they will not thaet I rule over them, (ſaith the ſame Chriſt) bring them forth and ſlay them before me.
It may bee you will ſay: IfOb. Chriſt have given me ſo plain a ſum, what neede I ſo much preaching to teach me juſtice to men?
I anſwer; though it bee never Sol. ſo briefe and plaine, yet preaching is neceſſary for a double uſe.
Firſt, to expound, and apply the particulars: Husbandry, is a ploughing, ſowing▪ reaping, threſhing; yet there needes teaching an art in all theſe, or the commonwealth would ſtarve: ſo muſt we be taught an holy art in our chriſtian duties. Secondly, to perſwadeHeb. 13. 22. the practiſe of it. I beſeech you brethren (ſaith the Apoſtle) ſuffer the wordes of exhortation, for I have written unto you in few wordes. The fewer wordes the neceſſary rule hath, the more words of exhortation are neceſſary to draw on doing. The underſtanding is blinde, and may judge amiſſe of plaine things, as Zebul ſaid, they may ſeeIud. 9. 36. the ſhadow of the mountains like men: and as the blindeman Mar. 8. 24.under cure ſaid, I ſee men walking like trees: ſo may the underſtanding miſgive us. The will is perverſe, therfore beauty, and bands muſt come, the rod, and the ſpirit of meeknes, line upon line, precept upon precept, till judgement bee brought to victory.
But yet you may urge for Object. your owne quiet, that without more adoe Chriſts words are full of briefe and plaine equity; therfore ſay no more. This is true; and I humbly Sol. pray that they may prevaile accordingly. Oh that all our lawes were briefe, preſenting the majeſty of a commander, not the art of an expounder!
It is an old ſaying of a wiſeLex jubere, non diſput are debet: Sen. 1 Cor. 1 4. Stoick, the law muſt command, not diſpute. Oh that our laws were plaine! for if the trumpet give an uncertaine ſound, who will gird himſelfe unto the battaile? The riddles of the old oracles bred many a mans ruine. Oh that all might fall upon all with equity. The law ſhould not bee a motherNon aliis mater, aliis noverca. to ſome, and a ſtep-dame to others: but (circumſtances conſidered) ſhould look with the ſame eye upon rich and poore. But becauſe, be it never ſo plain, briefe, and equal, yet it is rather to bee hoped, then found, in all points, as it ſhould: therefore aſcend wee from the praiſe of this law, to the power of it, which will be ſeene,
1 In the ſenſe, and
2 In the application of it.
No man diſaffected to the truth is an enemy to the ſenſe of any of Gods oracles. TheThe ſenſe of this law. ſenſe of this may be taken up two wayes, firſt, negatively, ſecondly, poſitively.
Negatively, wee muſt doeNegatively. to others, not what we list. It is cruelty and tyranny to runneSic volo, ſic jubeo. this race, thus I will, thus I command. Our wills are corrupted, & if we follow them, the cart goes before theFertur equis aurigae. horſe. If a man have power, and imploy it thus, Salvian will ſalute him thus, a rich power, Dives poteſtas pauperem facit eſſe rempub: sal. de Guber. lib. 2.not well regulated, makes a poore Church, commonwealth, or family.
Wee muſt doe to others, not as others doe to us; mens actions towards others are ordinarily thus excuſed, why did he thus to me? therefore are they at an eye for an eye, a tooth for a tooth, even by private revenge. They hold this good charity, to deceive Fallere fallentem noneſt fraus.him that deceives me, is no deceit in me. But as Saint Peter ſaith, we muſt not render evill for evill: ſo Xenophon did when one rayled on him, thou haſt learned (ſaid hee) to ſpeake ill, but I to contemne it, and ſpeake good,
Wee muſt doe to others, not as others doe to others. ExamplesExempla haberi poſſunt pro teſtimonio. Sal. lib. 2. are too often accounted teſtimonies (not onelyonly of things lawfull, but of things neceſſary, though without a law,) that begins preſently to be lawfull, which by patternes is growne publick; men areIncipit eſſe licitum quod ſolet eſse publicum. Cypri. too apt to looke upon preſidents. Plato's ſchollars followed his crookedneſſe; Ariſtotle's ſtammering, and Alexanders courtiers his ſtouping: ſo will men follow others, though to their owne and others wrong. It is ſafe (ſaith the politician) to offend whenTutum eſt peccare autoribus illis. ſuch, and ſuch, goe before us. But wee muſt live by Gods rules, not by the examples of men, wee muſt doe to others, not as men themſelves would. Saul would have had his Page kill him, and Abimelech would have ſo died, out of pride, that it might not bee ſaid, a woman had overpowerd him. It is ſaid indeed, that to him that is willing to volenti non fit injuria.receiue it, an injury cannot bee done. But this is not alwayes true, yea ſometimes falſe: therefore Ioſeph had learned to run away, when Potiphars wife would willingly have had him to her Iuſtful imbraces: and the friends of the Demoniack pulled him out of the fire, and water, though in deviliſh raptures hee would caſt himſelfe into them.
Wee muſt doe to others, not as wee have accuſtomed to doe; Saint Ambroſe wondring how it came to paſſe, that our fore-fathers did themſelves, and others, ſo much wrong, as to have many wives, anſwereth, ſurely Certè cùm fuit mos, non ſuit eulpa. Amb.when it was a cuſtome; it was no crime But cuſtome is no good plea, though in common courſe it ſometimes findes reaſonable plea, and paſſage; yet will it hardly bee heard in the court of conſcience, againſt equity. For the cuſtome of ſinne, will blunt the ſenſe of Conſuetudo peccandi tollit ſenſum peccati. Cedat conſuetudo veritati. Text. 6 Pro 30. 15. vivitur ex rapto.ſinning, either againſt our ſelves, or others; therefore let cuſtome vaile the bonnet, and give place to truth.
Wee muſt doe to others, not as profit perſwades. If the horſe-leaches two daughters cry, give, give, then are men apt to bee wolves to others, and to live upon the ſpoile. Gehazi will lye, and deny for gaine: Achan will ſteale forLingua idoli, ſic gladius ab antiquis. the golden ſword, and coſtly cloake of the Idoll: and Iudas will betray his maſter, though it be Chriſt himſelfe. Thus by the unrighteouſneſſe of ſinne, profit will make men fall into the unrighteouſneſſe of vengeance. It is an ill rule of juſtice.
Wee muſt doe to others, not as pleaſure allures. If this prevailes, Ahab will be ſicke for Naboths vineyard; Dives will rowle in pleaſure while Lazarus ſtarves at his gate; and Iſrael will have the calves of the ſtall, wine in bowles, and inſtruments of muſicke like David, but withall he wil forget the afflictions of Ioſeph. Pleaſure cannot bee the rule of juſtice: for I ſaid to laughter thou art mad, and to Eccleſ. 2.joy, what is that thou doeſt?
Wee muſt doe to others. not as honour prickcs us on. He that affects to riſe from the ground to the ſtirrop, from the ſtirrop to the ſaddle, from the faddle to the throne, from the throne to the triumphant chariot, had neede of a different law to this, to rule in his carriage to others. Hee will make a path of men to walke upon, horſes of mens ſhoulders to ride upon, wine of mens blouds, carouſing cups of their ſculls, and ſacrifices of their perſons to honour him in the way. If Haman would have all the honour, all the Jewes muſt dye as well as the offender. If Abſolom would judge, his owne father muſt ſuffer. Yea, if but a praiſe (the ſhadow of honour) falls from the mouth of one that ſhould bee puniſhed. In ſuch a caſe, when the Devill praiſed Chriſt, hee cried out, hold thy Mar. 1. 2 4 3 5. Laus mea eſt ſilentium tuum, nolo me laudet vox tud, ſedtormenta tua, poena tua laus mea. Chryſoſt 9peace, as if hee ſhould ſay, my praiſe is thy ſilence, I will not that thy voice praiſe mee. but thy torments, thy puniſhment ſhall bee my praiſe. But men doe farre otherwiſe: this is a bad rule of juſtice.
Wee muſt doe to others, not as the lawes of the land permit. Though high honour be to bee given to the lawes of nations (for they are the wall of vertue, and the bridle, and ſcourge of vice) yet muſt wee not abſolutely reſt in them for all juſtice. Sometimes they are permiſſive, not preceptive, like Moyſes bill of divorce for the hardneſſe of mens hearts: ſuch is the law of uſury. Sometimes they are corroſive commanding; provided to eate out the dead fleſh of vice, therefore applicable only in ſuch caſes: ſuch is that for taking of forfeitures, which is unjuſt, when the cure can bee had without ſuch a remedy. Sometimes they are for terrour, not for conſtant obedience; as when they ſet downe the worſt to keepe unruly ſpirits in better courſe. In ſuch a caſe, extreame right, is extreame wrong. ThereforeIus Rhadamāthaeum, et reciprocum. the whole law of the kingdome is made up of common, and conſciencious extreamity, and mitigation, rigour and chancery. Therfore not always what law permits, is the rule of juſtice.
If now wee may not doe to others what we liſt, nor what others doe to us, nor what others doe to others, nor what others would, nor what wee have uſed, nor what profit perſwades, nor what pleaſure allures, nor what honour prickes us unto, nor what the lawes permit, what then is our rule of juſtice?
Poſitively, we muſt doe to2 Poſitively. others, ſo as wee would that others ſhould doe to us. The anſwering of two or three queſtions will cleare all of this.
Firſt, whence the rule dothQueſt. 1. Whence this rule doth ariſe? ariſe? It ariſeth from ſelfe: what yee would to you. This cannot but direct aright: for no man hates himſelfe, intentionally, but loves and cheriſheth himſelfe. It may bee you Object. will ſay, the love of our ſelves may be vicious, and then it is no ſafe rule of our love to others. This is moſt true: Sol. therefore if the love of God be oppoſed to the love of our ſelves, in this caſe wee muſt not love our ſelves, nor in ſuch a caſe love our neighbours as our ſelves. For then muſt wee hate our ſelves unto the death, and ours bothIoh. 12. 25. Apoc. 12. 10. Luke. 14. 26. Math. 24, 16. Deut. 33. 9 things, and perſons. It is a precept, then to deny our ſelves: and it was the practiſe of Levi, not to ſee his father and his mother, nor to acknowledge his brethren. But if the love of our ſelves be right, and Chriſtian, then muſt wee love our ſelves, and others as our ſelves.
It is worth your noticeQueſt. 2. When ſelfe-love is a right charity. 1 Vt ſe. then to know, when our love is a right Chriſtian charity? A man may love himſelfe three waies. Firſt, when a man loves himſelfe as himſelfe; this is not good: It makes ſelfe a God. But man hath a ſuperiour, at whoſe becke hee muſt ſtand, and fall to himſelfe. Secondly, when a man2 Vt finem principalem. Pro. 16. 4. loves himſelfe as his principall end. This is not right neither: for man is made for anothers end, as Salomon ſaith, God made all things for himſelfe. Thirdly, when a man loves himſelfe in order to God: that3 In ordine ad Deuus. is, when the love of God, and of our ſelves, are ſweetly ſubordinate: when we love our ſelves in God, and for God, and his will ſake. This is right chriſtian charity indeede: and then, if thouSi noſti diligere teipſum, tunc committo tibi proximum quem diligasſicut teipſum. Auguſt. Quest. 3 How this rule of juſtice muſt be carried? knoweſt thus how to love thy ſelfe, I will commit thy neighbour unto thee, whom thou mayeſt love as thy ſelfe.
But now you will aske, how this rule of juſtice muſt be carried? It is certaine, that foure ſorts of perſons would ill to themſelves: children, idle perſons, malefactors, and malecontents. Children ſee not the benefit of education and correction; If they might bee cockered and ſpared, they would doe ſo to others, except in pang, and paſſion. Idle perſons know not the comfort of a ſweating and well ordered life. They goe on themſelves in an unprofitable courſe, and would that others would doe ſo too, though it end in ruine. Malefactors and ſonnes of Belial, not being ſenſible of the overthrow of church, commonwealth, and family by lawles courſes, would bee let alone, and would let others alone: therefore doe they cry down reformers as buſie perſons, and no good neighbours. Malecontents, ſwelling with pride, and not induring the flouds of oppoſition, care not, with Abimelech, and Spira, if others would kill them, and with Potiphera, if others would diſhoneſt them: and ſo would bee an ill law of juſtice to others.
Therefore you muſt knowVoluntas 1 Inordinata. that there is two ſorts of wills Firſt, diſordered wills, (as moſt are) which would indulgence to all vice: what theſe would have others to doe to them, they muſt not doe to others. For they care not if there were no king in Iſrael, if every man did what hee liſt: when all is in a combuſtion, they would then fiſh in troubled waters. Reaſon is clouded, and the ſhowers of wickedneſſe would fall upon men. Secondly, there are ordinate and regulated wills by the2 Ordinata et regulata. law of juſtice and charity. From theſe wills ariſeth this law: If ye have orderly and well governed wills, then what ye would that others ſhould doe to you, even ſo doe yee to them. Thus (as I could) ye have the power of this law in ſenſe.
And now for the application2 The application of this law. Minoris criminis rea…us eſt iegem neſcire quàm ſpernere. Sal. lib. 4. Terrae filius, nihili nepos. Greg. Naz. Aures omnium pulſo, conſcientias ſingulorum convenio. Auguſt. of it, which is the life of the law, know for certaine, that it brings a leſſe guilt to be ignorant of the law, then when you know it, to cotemn it: therefore bee ſure to bee doing.
Though man bee the ſonne of the earth, and the nephew of nothing; yet God hath given him a law which muſt be kept for uſe: yea God hath made him a law to himſelfe in his juſtice to others: therefore I knocke at all your eares, and would faine talke a little with every conſcience heere preſent.
This law of Chriſt and nature, might bee an help to us upon many occaſions. Suppoſe there fall out a new caſe wherein there is no law to order it; wee muſt not ſay, Ile doe what I luſt: but in want of a law, this muſt ſupply, what yee would that others ſhould doe to you, that doe you to them.
Suppoſe there be a law, but we are ignorant of it, we cannot walke by rule, when wee know it not. Heere have recourſe to this, which wil ſhew the effect of the laew, written in Rom. 2. 15.our hearts, and will worke us to doe well to others, becauſe we would have others not do amiſſe to us.
Suppoſe we have a known law fitted to our caſe, but it is ſo imperfect that holes of evaſion offer themſelves to a ruſſet coate. Have then recourſe to this: for of this it may be ſaid, as that Philoſopher ſaid of old, when hee was aſked what hee had gained by his ſtudy? I have gained this, in briefe, that what others doe Summum hoc, quòd quae alij non ſine legibus c…acti faciunt, ſponte faciam.not, but as compelled by the ſtroake and whip of the law, I doe it of my owne accord.
Suppoſe ye bee to give rewards to others, wee reade of one Crates, who gave to his flatterer ſix hundred poundes; to his whore threeſcore pounds, to his Cooke an hundredDiog. Laert. invita Crat. crownes, to his Phiſitian eight groates, to his Philoſopher (who was his divine) three halfe-pence, and to his Lawyer (for his words) fume and ſmoake. But if we walk by this rule, wee will not ſet beſt rates upon baſeſt things, and worſt upon beſt: for by a well ordered will, wee would not bee ſo dealt withall our ſelves.
Suppoſe laſtly, wee are to adminiſter puniſhments for others, one puniſhment for all faults were not juſt: neither muſt wee puniſh in life, when a member would ſatisfie; nor in body, when goods are enough; nor in goods, when loſſe of credit is more then ſufficient; nor in much in any thing when a little would ſerv the turne: we muſt look with a charitable eye to both proportions, Proportio. 1 Arithmetica. 2 Geometrica.for we would be ſo done unto our ſelves.
Upon all theſe, or like occaſions, weare this law before our eyes, as Chriſt and nature would have it, it would bee a Sampſon of juſtice, to deſtroy princes of Philiſtins by heapes.
But for want of this, as Theocritus ſaid, of a great talker,Incipit verborum flumen, ingenij ne gutta quidem. now beginnes a floud of words, but not a drop of wit: ſo have wee flouds of accuſations, aggravations, actions, without a drop of grace or modeſty.
If wee could take a view of all the law of juſtice knit up in this one, wee might convince the world of another world of ſinnes, and ſinnes.
All inferiours doe lay the honour of ſuperiours in the duſt, from the ſubject under the throne, to the people under the prieſt, yea to the child in the poore mans cottage, for want of this in power, what yee would that others ſhould doe to you, that doe you to them. All malicious, and envious ſtrikers, oppreſſors, wounders, ahd hurters of body, and ſpirits, doe prejudice the comfortable lives of others, becauſe they forget what yee would that others doe to you, that doe you to them. All adulterous perſons, of luſtfull eyes, hearts, hands, or other members, doe hurt the chaſtity of others, becauſe they contemne this, what yee would that others ſhould doe to you, that doe you to them. All truſters in wrong and robbery, hurt the goods of others; all lyars, backbiters, & ſlanderers hurt the goods, and the truth of others, becauſe they neglect and put in the backe part of the wallet this glorious law, what yee would that others ſhould doe to you, that do ye to them. All that rob themſelves of their owne hearts, and ſpoile that ſweete contentment they might have in the God of Love, by vexing themſelves with what others have, doe ſlighte the royall law, what ye would that others ſhould doe to you, that doe you to them. Oh the world of tranſgreſſors againſt this law! Give good manners, and Da bonos mores et legis ſcita pro nobis ſunt. Sal. lib. 5.the requirings, and ordinances of the law are for us: but by our wicked lives this is againſt us, and will burne the conſcience like fire in the day of Gods fierce wrath.
But Ile goe no further then the proper buſineſſe of the day. The honourable Iudges wil bee pleaſed to remember that the judgement-ſeate endures not either raſh judgement, or riper, if it bee overſwaide with wickedneſſe. If raſh oathes bee imployed, vexing contentions nouriſhed, or ſuites drawne out at length: If judgements like ſome concluſions follow the worſt part of the plea, they know, that they doe not as they would be done unto.
The witneſſe muſt ſpeake nothing but truth, and the whole truth (as the cauſe requires) ſo helpe him God, if he overweigh the wheeles of the clocke to make it ſtrike falſe. If (like Nauplius to deceive the Grecians homeward) hee ſet up a beacon upon a rocke, and make the judgment ſufferPro 6. 26. ſhipwrack, hee nouriſheth contentions, and doth not as hee would be done unto.
The Iury muſt finde according to truth of evidence, elſe life, goods, and liberty, (the precious things of a man) will fall before the injurious: and then he doth not as he would be done unto.
The Lawyer muſt remember that of Salomon, that the gathering of riches by a deceitfull Pro. 6. 26.tongue, is vanity toſſed too and fro by them that ſeeke death. But if hee ſpeake good of evil, and evil of good, hee doth not as hee would be done unto.
The Plaintife muſt not load with falſe accuſations, as1 King. 21 9. 10. Iezabel who accuſed Nabeth of blaſphemy; the Iewes who accuſed Chriſt of forbidding to pay tribute to Caeſar; and1 Kin. 21. 9. 10. Luk. 23. 2. Act. 24. 5. Tertullus who in a ſtarched ſpeech preſented Paul to be a peſtilence. If hee doe, he doth not as hee would bee done unto.
The Defendant muſt not colour his fault with falſe gloſſes againſt conſcience, or deny it when his ſinnes are on his skirts, and written in his forehead, or refuſe any legal tryall. If hee doe, hee doth not as hee would bee done unto.
The Regiſter muſt preſerve faithfull records, and not cloſely, and illegally take off what is legally put on for the puniſhment of vice & maintenance of vertue. If he doe, hee doth not as hee would be done unto. Oh how hard is it to bee a good naturaliſt! much harder to be a good Chriſtian in obſerving this one law of juſtice
But that yee may doe better2 Inſtructions for the keeping of this law. according to the full bent of this law, receive but a double inſtruction. Firſt, yee muſt bee extraordinary perſons. As it is with a batte or flindermouſe, it is a kinde of bird, but an extraordinary one. It flies1 Be extraordinary perſons. like a bird, and ſo is among the fowles of the aire; but it brings not forth young like a bird, nor feedes them like a bird, nor feedes it ſelfe like a bird: ſo be you ſingular amongMat. 5. 47. men, one of a city, and two of a tribe. Ordinary men do love the world to a miracle. They forget they are the generation of God; and ſo (to the diſhonour of their race) the world and worldly things doe blot out this law of juſtice.
But as wee read of Hercules when hee wreſtled with the mighty Mauritanian Antheus, ſo often as hee threw him to the earth (his mother), hee ſoone recovered his ſtrength againe; but when (beyond ordinary courſe) he lifted him up above the ground, and ſo held him at armes end till he was breathleſſe, hee ſoone vanquiſhed him. So when yee wreſtle with your owne hearts for juſtice (which are earth, earth, earth), and throwIer 22. 29. them to the ground, ye never goe away conquerours: for they are where they would bee. Therefore lift them up extraordinarily into another element, and have your converſations in heaven, and yee ſhall ſoone gaine the victory, to doe this law of juſtice.
The prudent ſearchers of nature, conſider the ſoule of man according to the three powers of it, and ſpeake (though not ſo accurately as others) of three parts of it: The reaſonable, angry, and1 Rationalis. 1 Iraſcibilis. 3 Concupiſcibilis. luſtfull part. From the reaſonable part proceeds reaſon itſelfe, judgment, diſcretion, and wiſedome; and this they ſeat in the head. From the angry part, iſſue the hot motions of fortitude and courage; and this they ſeate in the heart. From the lustfull part, come deſires and appetites after meate, drinke, and other pleaſures; and this they ſeate in the ventricle.
Theſe three may repreſent unto us, the three ages of the world. In the firſt, theyMelanch. poſt. were wiſe; then wiſedome flouriſhed, arts and ſciences, were invented: and if wee ſeeme to be more in this then they, it is becauſe we are Pigmies upon thoſe Giants ſhoulders. In the ſecond, they were valorous. From Ninus to Iulius was the age of warrious. Then David, Sampſon, Achilles, and Hercules were in prime. But in this third and laſt age, moſt are given to appetite. The underſtanding and heart have had their times, but now the Belly is the great God: and as hunger after pleaſure, profit, or honour prevailes, ſo all lawes of God and nature are more or leſſe neglected. Had yee not neede then to be ſingular (now) if you would doe, as you would be done unto?
Secondly, being ſingular &2 Let the Spirit of Chriſt dwell in you. extraordinary, let the ſpirit of Chriſt dwell in you, as well as the law of nature; even that ſpirit wherewith hee did revive this. Nature is a good miſtreſſe, if Chriſt be our maſter. Nature ſhall well direct us in our workes of juſtice, when by Chriſts ſpirit we are created to good works. Therfore bee ſure that you bee in Chriſt by faith, & that Chriſt be in you by the life of juſtification, ſanctification, & comfort: and then as Chriſt teacheth this law of nature, ſo you, through Chriſt, ſhall grow more and more abounding in the practiſe of it, ſo long as you are.
Experience teacheth that a tree lives longer then a man, or fowle, or beaſt; and wee aske the reaſon of it; It is reſolvedS. Fr. Bac. Nat. Hiſt. thus. Other creatures grow to their full ſtature, and then grow no more but in excrements, as haires, nailes, feathers, and the like: but a tree, (live it never ſo long) growes in proper parts, and ſo drawes juice and ſap, from the roote, thorough the whole body to quicken it.
So if you inquire why a man in Chriſt doth keepe all lawes better then another man? I anſwer, becauſe he is never at his height ſo long as hee is heere. He dayly ſucks in, and drawes (in his growing parts of greatneſſe or goodneſſe) the heavenly oyle, and liquor of Chriſts ſpirit, whichPhil. 4. inables him to doe all things thorough him that helpeth him.
Be it (in the name of Ieſus Chriſt) thus with you; and ye ſhall not faile to doe as you would be done unto in minds, mouthes, and members. IleMotives to obſerve this law. give you but two incentives, and ſo an end.
The not doing this, will much diſcomfort you in the day of death. In many caſes betwixt you and others, you have ſeene, or heard, variety of opinions: and for want of judgement or goodneſſe (by witty evaſions) have beene ſwayed this way, and that way. But then, let conſcience have her perfect work, and when it ſpies that, by theſe means, ye have not done as ye would be done unto, it cries, & prickes, and wounds, and yee know not what to doe, eſpecially when death comes to draw you to the barie of God. Therefore as Pythagoras gave a precept to his ſchollars, not to taſte of any thing that had blacke tailes: ſo doe I adviſe you here, and I pray God you may follow it in my chriſtian ſenſe.
The king, ſaith (according to the old picture) I rule you all: the ſouldier ſaith, I fight for you all: the husbandman ſaith, I feede you all: the prieſt ſaith, I pray for you all: but death ſaith, I devoure you all. And then, if notwithſtanding your pretence of faith in Chriſt, you have impenitently, not done, as you would be done unto, hell will ſay, I will torment you all.
Laſtly, conſider that the doing of this, will comfort you when that day comes. Put caſe yee have not had braines to ſearch into every particular caſe, to reach to the depth of every wiſe law, to untie every knot in things to bee done or forborne; yet, if in indighting, witneſſing, pleading, anſwering, judging, and recording, yee have done as yee would bee done unto; then ſhall your memories bleſſe your underſtandings for ſeeing; your underſtandings bleſſe your memories for recording; your underſtandings and memories, bleſſe your wills for decreeing; your wills bleſſe your affections for maintaining; the whole ſoule bleſſe the body for practiſing; and God ſhall bleſſe all for cleaving unto his law of juſtice from Chriſt, and nature. And if with this you have alſo the law of faith, and piety, and follow them according to the rule of Chriſt, then ſhall you heare, well done good and faithfull ſervants, enter into your maſters joy.
To which joy our good God bring us all in his good time, thorough his way of piety and juſtice: without holineſſe no man ſhall ſee thee, O Lord; therefore bring us thither thorough the way of piety. Hee that doth not righteouſneſſe, is not of thee, O God; therefore bring us thither by the way of righteouſneſſe alſo. Oh let us ſerve thee heere in holineſſe and righteouſneſſe all the dayes of our lives, that in the end, when wee ſhall come as a ſhocke of corne to thy barne, wee may bee happy in thee, thorough Ieſus Chriſt our Lord: to whom with thee and the bleſſed ſpirit, bee all Kingdome, Power, and Glory, now and for ever.
Amen.