The ROYAL LAW: OR, THE GOLDEN RULE OF Justice and Charity. A SERMON AT THE ANNIVERSARY MEETING OF THE Gentlemen, Inhabitants of London, and Others, Born within the County of Worcester; at St. Laurence Church, Nou. 29. 1683.  
By George Boraston, M. A. Rector of Hever in Kent.  
LONDON, Printed for Walter Kettilby at the Bishop's-Head in St. Paul's Churchyard. 1684.   

To my Worthy Friends the STEWARDS for the present Year. 

John Jolliffe,  
Francis Wright,  
Thomas Twittey,  
Thomas Clifford,  
John Harris,  
Richard Boraston,  
John Cooper,  
Thomas Thornbury,  
John Butler,  
William Bacon,  
William Jefferyes,  
Walter Bowyer.    
Gentlemen,  
THIS Sermon Preached at your Feast, is now at your request made Public, and presented as an acknowledgement of your undeserved Respects to me, and your kind Apprehensions of the Discourse itself: It was not any opinion of the performance (to the weaknesses of which I am not a little conscious) that hath made me comply with your desires to Print what I then Delivered; but an earnest desire and hope of Contributing in some measure to your Love, Veneration, and Practice of the Duties therein recommended, which so nearly concern the Vitals and Honour of Religion, and all the great Interests of Mankind; which great ends, if these Papers shall any ways promote, either in you or others, as you will have no cause to repent in desiring, so neither shall I, in consenting to the Publication of them; especially since thereby I have the opportunity of Publishing to the World how much,  
I am, gentlemans, Your Humble Servant, and Affectionate Countryman, George Boraston.   
MATTH. 7.12. 
Therefore all things whatsoever ye would, that Men should do unto you, do ye even so to them; for this is the Law and the Prophets.  
TO the performance of all those Duties we own to God or Man, we have no surer Guides, than those natural notions interwoven in our make and constitution; and revealed Religion, designed by infinite Goodness, and Wisdom, to assist us against those Weaknesses, and to repair those Ruins, we have contracted, by our vicious Education, our Evil customs, our Corrupt inclinations, our Imperfect and false reasonings. Between these two, there's so fair and necessary a correspondence, that it is to all considering Men, no slender support of their Faith in things revealed, that they are so agreeable to the common notices implanted in them by Nature.  
And yet in this unhappy age, we have a sort of Men (Christians I may not call them) who are as fond of Sacrificing Christianity to their Lusts, as ever the Primitive Christians were Zealous to Sacrifice their Lusts to the Laws of Christianity, and their Lives for the Testimony of its Truth, and Excellency: Men who desire to be known by the name of Deists, which is but a disguise for an Atheist, since by it they well enough secure the effects of Atheism, even when they are ashamed to own the principles of it.  
Hence it is they not only Quarrel and Affront, but Burlesque, and make Sport with the Holy Scriptures; and if they durst speak out, would call the Gospel a contrivance, and our Lord an Impostor. What else means that cried up assertion; that the Scriptures have no Authority, but what the Civil Power gives them? What else the revival of late of that long since baffled attempt, 
Philostr. life of Apollon.  by which Apollonius Tyanaeus that Impostor, and Magician, is made a Corrival, if not an Overmatch, to our Saviour, both in Miracles, and Sanctity of Life? And what is the drift, and secret tendency, and design of all this? But under the great respects they would seem to pay to the Law of Nature, to undermine, and justle all revealed Religion out of the World, and to set these two in direct opposition, and contradiction the one to the other; that so they may thereby evacuate the Christian Law, and gain the greater Liberty and Scope in gratifying their Lusts; to which they imagine that to be a severer Enemy, and to lay greater restraints on them, than the Law of Nature does. But by this, as well as other reasons, it is evident, that it is not any strength of reason, or conviction of their understandings, but a kindness to their beloved Lusts, that prevails over their minds, and influences their Faith, and makes them believe those things, which are contradicted by common sense, and plain demonstration.  
For our Blessed Lord never designed to cancel the Laws of Nature, but every where supposes, and owns them, and superstructs Christianity on that Basis and Foundation. He intends not to divest Men, either of the principles, or passions belonging to Human Nature, by converting them to Christianity, or to deprive them of such helps, as either right reason affords them, or former Revelation had furnished them with, but to improve, and heighten both.  
The Law and the Prophets, were given by God, as a fuller, and plainer description, and delineation of these natural Notions, and Duties which he hath Written and Engraven on our Hearts, which our Lord was so far from effacing or blotting out, that his design was to fill up, and completely finish that ruder draught, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so to furnish us with a perfect Picture of Virtue, in its full proportion; in its lively Colours; in its goodly and beautiful lineaments; that so it might have that effect upon our minds, which Plato affirmed, Virtue drawn to the life would have, if it could be seen, to wit, that it would kindle, and inflame, our affections, and ravish our Hearts with its loveliness.  
This our Lord affirms of himself toward the beginning of this best of Sermons, St. Matth. Chap. 5.17. Think not that I am come to destroy the Law and the Prophets: I am not come to destroy, but to fulfil, that is, by adding other instances, by explaining it more fully, and intelligibly in many things and in more things rescuing it from those corruptions which the false glosses of the Scribes, and Pharisees, had mixed with it.  
'Twere easy to instance several Precepts in this Sermon, in which he directs his hearers, and in them all Men, what to do as Men, and as Christians, by advancing Moral and Political Virtues into Spiritual Graces.  
Of all which my Text may justly challenge the precedency; being the abbreviature of the Law of Nature; the Scope and Design of the Law and the Prophets; the most comprehensive Rule, not only comprising all those Duties, that are useful for the conduct, and happiness of Human Society, but also sufficiently directing us to those Duties, which we own to God himself. For when we consider his goodness towards us, and his kind usage of us; sparing us even when we deserve punishment, and treating us with the affections and endearments of a most indulgent Parent; so that we ourselves, cannot desire or wish, that he should do to us any otherwise, than he has done; his beneficence to us, and the good things he hath prepared for us, exceeding not only our greatest hopes, but even the conceptions of our Hearts: I say, when we consider this, we cannot but manifestly perceive our Obligations to the greatest Veneration, Gratitude, and Thanksgiving imaginable, to so Gracious a Lord; to so obliging and adorable a Benefactor; in as much as we ourselves do justly and reasonably expect some proportionable returns, of those, even of those inconsiderable benefits, we have conferred on others. However I shall not treat of the words in this utmost extent, and latitude; but shall consider them as they are an absolute rule of our actions and deal; enjoining Charity and Justice towards all Men, in all conditions, and relations. A lesson we are sent to learn no further, and from no other Tutor, than our own breasts; our own regular and well-governed desires, what we are willing other Men should do, or not do to us, are a sufficient direction, and admonition, what we in the like cases, aught to do, or not do to them: A Law written in such legible Characters, that none can plead Ignorance, and of so easy a dispatch, that the pleasure that attends the performance, is a powerful invitation to endear, and a sufficient reward to encourage our obedience; Therefore all things whatsoever ye would that Men should do unto you; do ye even so to them; for this is the Law and the Prophets.  
In Discoursing of this Rule I shall observe three things.  
1. The Law or Rule itself, with some of its due proportions and measures.  
2. The Authority and Sanctions of this Law.  
3. Some Irregularities, and deflections from this Rule, by which the purposes, and proper uses of it are perverted.  

1. The Royal Law, or Golden Rule to be observed in all our Intercourses, and Commerce,  
All things whatsoever ye would that Men should do unto you, do ye even so to them.  
A Law which is deduced from that common natural inclination implanted in every one by God himself; from whence it is, that every Man doth naturally seek his own preservation, and welfare: That than which is naturally, and sufficiently grounded in every Man, is laid there as a pattern for the exercise of Charity and Justice towards all other Men: For by this Native Law, we are obliged to deal with others, as if we had exchanged Persons, and Circumstances with them, and they were in ours. But than it must be remembered, that this self-love, which is the measure of our actings towards others, must be regular, and well-grounded in its self; not measured by the disordered appetites of every distempered mind, of every Vitiated and Exorbitant Will, which if once admitted, would soon introduce all the disorders, and mischiefs in the World; is the Original of all those Sins, which make the times Perilous, overturns all Governments Sacred and Civil, throws all ranks and degrees of Men into Disorder and Confusion, as St. Paul observed long ago in his Epistle to Tim. 1 Epist. 3. 15. The love than we own to ourselves, which is the measure of our actings to others, must be regular, and duly bounded, by rectified reason, common good, and to tend to an object really good. To give some plain instances of what we would, or would not have done to us; for the negative is included in the affirmative. Do we abhor to be imposed upon with Lies, Mental Reservations, and Equivocations? And are not we equally obliged; or can we without great partiality to ourselves, not acknowledge our obligations, never to hid the true sense of our minds, under any covert of reserve, and ambiguous meanings? Is it by us reputed dishonesty in others, when they perform not their promises (those more solemn securities of men's intentions) when they lawfully may or can? And should not we be ever most punctual in performing our own? Do we stick to charge such with Treachery, as well as Injustice, who in trusts committed to them, act not with the same fidelity, they would do for themselves? And should it not oblige us, in all trusts deposited, to be so Faithful and Just, as never to abuse the confidence reposed in us? Would we have others take no advantage of our ignorance, or necessity; so as to impose upon us either false Wares; or cheat us with fallacious weights and balances? It certainly obliges us, that all fraud and deceit, all unjust weights and measures should in our commerce be abominable to us, as the Lord saith they are to him?  
Do we in all our Straits (the common lot of Humanity being liable to such portions of sorrow) not only desire, but lay claim to the compassions and assistances of others? And should not this draw forth our bowels towards others; and move us to pour Wine and Oil into their Wounds; to allay their Sorrows; to clear up their doubts; to remove their burdens; to Minister as we are able to the necessities of all who stand in need? Do we upon all occasions desire to be treated with sweetness, and affability; that every petty provocation should not raise, and break forth in storms and rage against us; much less settle in rancour and malice; but rather that every one would be easy and forward to accommodation and all good offices? And should not we go and do likewise? Are we tender of our reputation? Are we desirous others should be fair and candid Interpreters of our words and actions? And doth it not concern us to be so far from making havoc of our Neighbour's reputation; that we should not so much as hearken to, or take up a reproach against it? But should be always ready rather to conceal a real fault, than be forward in divulging those that are supposed only; and by the most charitable construction, and fairest Apologies, endeavour rather to render a great one less, then by sly insinuations, perverse reporting, and malicious suggestions to make a small one great. These are some of the greater strokes, and lines, measures and proportions of this excellent Law, whereby most of the cases that occur, may with ease be determined, if our wills are not more deeply concerned than our understandings; which Rule is not more useful in itself then Venerable and Sacred in its Authority which is my next consideration.   

2. The Authority and Sanctions of this Law  
being, 1. A Law of Nature. 2. A Law of Moses and the Prophets. 3. A Law of the great Prophet and Lawgiver himself.  
1. A Law of Nature; a Law taken out of the Notices and Records of Nature, and most agreeable to it; providing sufficiently for the necessities and equally advancing the happiness of Mankind; without which, we were not capable of receiving any Good, or avoiding Evil; but all private intercourse and public Societies, must sink into Ruin, and Confusion. A Law of such prime Evidence, that none can overlook it; of such apparent equity, that none can dispute it; visible not only to Philosophers and Wisemen; but even to little Children; whom Nature itself has taught, in all the petty injuries, and unkind usages, which are offered to them, to rebuke the offender, with such like words as these: You would not be willing I should serve you so; you would not willingly be served so yourself. This is their ready and almost only protection and defence, to which on all occasions, they have recourse: This seems to be one of the first Efforts, and Sallies that their reason makes, and the only Rule to direct and guide their conversation with one another, and to secure themselves from wrong: So open and obvious is the equity of this Rule, that it seems to lie uppermost in the principles of Human Reason.  
But then although this is a Law of such apparent evidence, of such undoubted certainty; yet because of the shortness of Human Reason, and the uncertainty of its deductions; and that what seems evident to some, to others seems inconsequent; and that the highest pretenders even in Mathematical and sensible demonstration are sometimes miserably mistaken (of which Mr. Hobbs himself is a most shameful instance.) it would not be amiss, if we had some infallible Guide, to secure us, even from the possibility of being mistaken: This therefore is my next particular proposed for the sacredness of its Authority and Sanction, it being not the Law of nature only, but  
2. The Law, and the Prophets.  
This Law is not only recommended to us by right Reason, but established also by Divine Authority, so that there is no possibility, either of doubting its Truth and Equity, or escaping from its Obligation. For who is there that dares question the reasonableness of that Duty to which Nature itself prompts him, and the God of Nature directs him? What Chains can hold, what Fetters can secure that Man, who can break from two such powerful engagements, who will not submit to two such mighty inducements? To whom can we imagine that, that Man will hearken, who is Deaf to Nature's kindly Voice, and to that of Almighty Power. 'Tis true this Law in terminis occurs not either in the Law, or in the Prophets, but there we may find others of the same import, of like equivalence with it; and in it are contained all the several Duties concerning the Justice and Charitableness of our deportment towards others, which are scattered up and down, and are more largely insisted on, in the Law and the Prophets. This is the Fountain from whence they all flow, and from whence they may without Tort, or Violence, be fairly deduced; the Centre in which they meet, and to which they may with congruity be referred. This Rule contains in it the reason, and the equity upon which the numerous, and more particular instances of our Duty to others therein prescribed, is founded. This like an universal Soul, does permeate and run through them all, giving Life and Vigour, Force and Authority to them. The shortness of humane Life, and the difficulty and tediousness of Learning, and the intricacy of Knowledge, and the multiplicity of particular Cases, Exceptions and Restrictions, has in all Arts, and Sciences, recommended the usefulness of short Aphorisms, of compendious Axioms, of little Summaries, and comprehensive Abridgements, in which are contained the Substance, Pith, and Marrow of things; and which are as so many Polestars to direct us in all our doubts, as so many Clues to guide and extricate us in the Labyrinths of Knowledge, in the variety, and Meanders of Human Affairs: Accordingly our good Lord, our gracious Lawgiver in Condescension to our infirmity, in Compassion to our Weakness, has in this Art of Godly living; this Art of Arts: Epitomised our Duty, and comprised in one easy and plain Rule, all those numerous and sometimes difficult precepts, which are diffused, and are more largely commented upon in the Law, and the Prophets; that so neither their intricacy might perplex and puzzle our minds, or their numbers burden and oppress our memories; and both discourage our endeavours, and abate our industry. Would we know what the Law, and the Prophets in the several Periods of the World have delivered; would we behold it with one view, and cast of the Eye? It is briefly comprehended in this saying: To this in all emergent difficulties, in all doubtful perplexities, in new and unforeseen cases; when other means of resolution are dubious, and intricate, or unsatisfactory, or quite fail us, we may have recourse with the greatest Ease, Security, and Safety: For if we will but consult, and interrogate ourselves, what it is we desire, that others should do to us in the like case, we cannot miss of sufficient information to direct our practice. Lastly, As this is the First, so it is the only Precept, to which our Lord has vouchsafed so high an Honour, has given so great a Character, that it is the Law and the Prophets. For that of loving our Neighbour as ourselves, and the like, to which this high Character is also assigned, is not different from it, but of the same purport, and equivalence with it: Only this before us, seems by far to have the preeminence of that; For, Thou shalt love thy Neighbour as thyself, not only looks more imperative, and commanding without any reason annexed, or implied in it, to invite our love; but also by requiring it in so high a degree, and at first sight in so seemingly impossible a measure, that it seems rather to deter us, and to render the Duty unpracticable. Whereas this by carrying such apparent equity in its forehead; by making ourselves Judges in the case; and appealing to the natural sentiments of our minds, does recommend itself to our practice, and does engage our hearts with the choicest endearments.  
But than Thirdly, Lest any may imagine that this comprehensive rule, that contains in it the Law and the Prophets, concerns those only that lived under that dispensation; and that the men in the Text, are of that narrow extent, and signification, that our Neighbour was under the Law; our Lord adopts this into his own Religion, and makes the Precept as Catholic as his Church; Nay, the truth is, it is of a much wider extent, and we have the warrant of his own exposition (in the Parable of the Samaritan) to extend it, in a sort to all men whatever, with whom we have any thing to do, or who live within the compass, and reach of our Charity. Accordingly his blessed Apostles do press this Duty on us, in this unlimited, and universal extent, exhorting us as we have opportunity, to do good to all men, to distribute liberally; to be Patient and Gentle; to abound in love; to make Supplications, Intercessions, and Thanksgiving for all Men. To which consideration we may add, that this command of Love and Charity one towards another, is that command, which our blessed Lord did select, and choose out, above all the rest; every where thereto expressing a dear affection, a singular regard; claiming in it a special Interest, a peculiar Propriety; recommending, and pressing the practice of it to his Disciples, with an extraordinary concern, with urgent importunity, with unusual Zeal; exemplifying, and outdoing the command in the whole tenor, and course of his life; having loved us not only beyond all former example, but also beyond all imagination and knowledge [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 3.19.] urging, and enforcing our love to one another, from the consideration of this excessivelove of his to us: Which that we may be in some measure able to perform and exercise, he hath given us his Holy Spirit to excite, and stir up, to shed abroad that Love in our Hearts, to multiply, and make it perfect in us. Which, what effect that loving Spirit hath upon us, how it is we behave, and demean ourselves in the performance of this peculiar command; He in a signal manner takes special notice of, and peculiar inspection, awarding to us our final Doom and Sentence, either of everlasting happiness or misery, according as we have either conscientiously, or negligently behaved ourselves therein. So that if his commands, and example, if the assistance and aids of his Spirit; if the greatest rewards to the observers, and severest denuntiations to the disobedient, import any thing, the Authority is most Sacred, and the Sanctions most weighty. And though it is so Sacred, in its Authority; though in its self so necessary, to the welfare of mankind, yet how miserably it is wrested and perverted, will appear in the consideration of,   

Thirdly; Some irregularities, and deflections from this Golden Rule,  
whereby the right purposes, and proper uses of it, are perverted. Some willingly claim an interest in the first part of the Rule, but reject the latter; would have all do well to them, but themselves not obliged to do good to any. Not unlike some narrow Factions in Religion, who take all acts of Grace done to them, as their due, and therefore can never be thankful for any; but when power is gotten into their hands, can breathe forth nothing but ruin, Root and Branch, to all that descent from them. Such is the Issue of that lewd Doctrine, Dominion is founded in Grace.  
Others live and act as if the Rule run, All whatsoever ye would, that do ye; these do not bend their Wills to the Rule, but bow the Rule to their Wills; as if our Primitive State were indeed what Mr. Hobbs fancied it, a State of War in which every one hath right to all things; that Power only gives right, and is the measure of Just and Honest; and that Men were to live on the Land, as Fishes do in the Sea, the greater to devour the less, and more helpless fry. Some multilate the Rule, or clog it with such a Proviso our great Lawgiver never intended, they put out, As ye would they should do unto you; and read it, as ye are done unto, though never so unjustly and uncharitably: They act not by the measures of just, and regular appetites, but of other men's Evil demeanour towards them, contrary to the true temper of the Law, and Spirit of the Gospel, which is so far from allowing the least revenge in case of injury, and wrong received, that on the contrary, it not only commands us to forgive the Offender, but also to oblige him; to return him love for hatred; Blessing for Cursing; good Offices for despiteful usage; Prayers and Intercessions for Mockery and Persecution, St. Matt. 5.44.  
This is the Noblest, the Best, the only revenge allowed us; best in regard of our Enemy, whom by this means, if by any, we shall either convert, and gain, or mollify and sweeten; best for ourselves, who by so doing shall become the Sons of God, and resemble our Heavenly Father, in his excessive goodness, in his exuberant Beneficence, in his unparallelled Philanthropy. Again some leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things whatsoever, and put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some things, and to some sort of persons. In lesser things, they are contented to be exactly just, and merciful, but then they are not uniform in greater; when some considerable damage may be avoided, or advantage acquired, they must be excused, be the means never so indirect; the advantages of the end, and the great emolument, and the goodly purchase they expect and hope for, will according to their opinion, and Gospel, be sufficient to Sanctify the means, be they never so unjust and uncharitable. And as their Justice and Charity is thus narrowed, and cramped to some things, so also their huckstering kind of Love is confined to some Men, that is, Men of their own Party. Some men's Religion infects their minds with such a four leaven, that they look upon the rest of Mankind as reprobates; and will hardly allow their Christian Friends or Governors, if they are not of their way and Faction, a room in their Prayers. This Partiality hath been the bane of the Church's Peace, the chiefest cause of most of those Schisms, and Differences, under which Christendom hath from time to time, and doth still groan; this hath thrust the Flock of Christ into a far narrower compass than ever the Donatists did, concluding the Communion of Saints only to their Sect or Party. And no wonder this uncouth humour hath got into their civil commerce and deal, who if they do not think it their interest, to Trade only with such, yet think Mercy and Justice owing only to them: So that a Pharisaical Corban shall evacuate those Duties towards all other Men; and as they are apt to reckon it no Duty to exercise Justice and Mercy to them, so they are no less forward to account it no Sin, to defraud and overreach them. Among this latter sort of Men, if we may judge of them by their practice, I fear some reckon the King himself, whose customs they dare so frequently steal, without any conscience of the greatness of the Sin: Though the King hath as undoubted a right to them, as any Subject hath to the estate he possesses; yea, though our Lord himself, for whose commands and example they profess so great a reverence, was at the charges of a Miracle, to pay Caesar his Custom; from whence we may safely infer, he would never have given his Vote to disenable Caesar to pay his debts.  
But let such Men be assured the Righteousness of Christ, though of infinite Virtue and Value to penitents, will never serve their turn, nor answer for this, or any other act of Injustice, without restitution, according to their ability. You have heard what this Law is with some of the principal measures and proportions of it; the sacredness of its Authority; and the miserable perverting of it to ill purposes from its proper uses.   

What now remains, but that as we esteem and look upon the Creed, as a short Summary, comprehending the Fundamental Articles of our Religion, in reference to our Faith; in like manner, we take this Royal Law, as a brief Compendium for the direction of our Practice? That we by no means allow ourselves in any course or action, which this Golden Rule disallows; that we be at all times so far from invading other men's Rights, whether in their Lives, Liberties, Reputation, or Estates, that we rather account it our happiness, as it is our Duty, to be sensible of their Distresses, and stoop to their Necessities, when we see any Afflicted; to gratify them with our Beneficence, when we see them in any kind or degree to stand in need of it; to bear patiently with their offences, if they forget themselves so far as to do us any; to be so far from offering any Injury, that we will not return the greatest, unless it be with Prayers and Intercessions, and all kind Offices; never to use our power to oppress, or skill to deceive any that deal with us, or who repose any Trust in us; to be more afraid to take away another Man's Goods, Life, or Reputation [which is dearer than Life] unjustly, than to lose our own.  
And give me leave [Worthy Countrymen] to hope, that to speak Truth; to perform your Promises; to be saithful to your Trusts; to act without Disguise; to be sincere and upright in all your Deal; to do the utmost good, and bear the greatest Injuries without Retaliation, are things so Sacred in themselves, and by you as such esteemed and looked upon; that you will rather suffer the loss of any thing, than be false to any of your Obligations. Yea give me leave to believe, your Meeting this Day to be no less than a living Comment upon my Text; that you are transcribing into your Practice the Characters of Primitive Christianity, when Truth and Honesty, when Goodness and Charity, were not only acknowledged Duties, but in fashion also; that, as I persuade myself, you are exactly just in all your Intercourses, so the design of your Feast, is not so much any Ostentation of your Riches, Plenty, and Magnificence, as a Testimony to God of your thankfulness for what you enjoy; not for excess and luxury, but for the promoting of this Law of Love and Friendship among yourselves; and which is Godlike too, and the best return you can make to God, to make others partake of your Plenty, to change Conditions and Circurnstances with them, who want what you enjoy, by the real exercises of your Charity to them. But if any among us can act contrary to this Royal Law of Justice and Charity, let them  
1. Recollect with what Conviction, and shame many Heathens will rise up in Judgement, and condemn such Christians.  
Shall Marcus Antoninus the Heathen Emperor, and Philosopher, propose to his own breast that Question, What is that we must bestow most of our Care and Diligence upon, and answer himself, even upon this only, that our Minds and Wills be Just; that our Actions be Charitable; that our Speech never be Deceitful? And shall Christians be negligent and careless of the Justice of their Minds and Wills; of the Charity of their Actions, and the Integrity of their Words? Shall an Heathen have so great reverence for Truth, that he would not allow a Lie to be spoken, no not in jest? And shall Christians be lovers and makers of Lies; and Lying among them, be made an Holy Artifice? Shall an Heathen tell us that he is the worst of Villains, who will deceive that Man, who had been safe, if he had not trusted him? And shall not only private, but public trust, and even for pious uses too, be lost carelessly, be embezel'd prodigally, or converted to their own uses by Christians? Shall the Clerks of the Market in Heathen Rome enact, that whosoever sold any Commodities, should discover their faults to the Buyer; that false Weights and Wares should be cast into the River, and mulcts, or corporal punishments should be inflicted on the Offender? And are Deceits and Frauds, false Weights and Balances, Mysteries of Iniquity, not only practised, but continued in notwithstanding the rebukes of their Consciences? Shall an Heathen cause his Servants continually to attend him with great Sums of Money, that by the readiness of his relief, he might not leave any appearance of the least denial, by the delay? Shall the same Heathen frequently cover those he saw in poor and ragged Garments, with his own? And shall Christians see others who partake of the same Nature and Redemption with them, naked and not cloth them, hungry and thirsty, and not feed, and give them to drink? Shall an Heathen when that Man was in his power, who maliciously had put out one of his Eyes, be so far from revenging the Injury; that besides the courteous usage of him, he never gave over his friendly Counsels, till he had made him in love with Philosophy, and had instructed him in the Principles and Rules of the happiest Life? Shall another Heathen [as the same Author, Origen in his last Book against Celsus relates] when one said to him, let me perish if I do thee not a mischief, answer him, and let me perish if I do not my utmost to make thee my friend: And shall the Lives and Language of Christians be full of animosities and sourness, ill offices, revenge and hatred? Shall an Heathen Prince reverence Christ and Christianity, for this saying in my Text, shall he cause it to be engraven on his Plate, written on the Walls of his Palace, and Courts of Judicature? Shall He sometimes in his own Person, at other times by an Officer, when Malefactors were punished, ingeminate this expostulation, while the punishment was inflicted; Wouldst thou have this done to thyself, and thy own possessions, which thou hast done to another; thereby to convince them the more fully of the Iniquity of their do, and the Equity of their sufferings? And shall Christians be so far from making use of such apposite means of imprinting this excellent Rule in their own and others memories; of recalling it to their minds; of declaring their high esteem and value they have for it; that on the contrary, either through Sloth or Negligence, they seldom or never think of it, or else through vicious practice, endeavour to efface and obliterate it out of their minds? Once more, shall the Lex Julia in Heathen Rome, allot the same punishment to Sacrilege and Treason; and Marcellus a great Statesman, lay it down for an undoubted Rule, that Subjects may wish for good Princes, but aught to bear with any? And shall these who seem to own Christ under the greatest demonstration of self denial, count Sacrilege no Sin, and a design of rising against their Sovereign no Treason; and be so far from bearing with Evil Governors, that they Libel, Defame, Persecute, and thirst after the Blood of the best? With what face can any Christian appear before the Righteous Judge, who hath greater aids and obligations, and doth less; more Grace, and yet lives worse than an Heathen? As not an ordinary Confusion will cover their faces, so an ordinary Hell will not serve the turn of such prodigious Christians. Especially  
2. When they shall remember that the Name of Christ is more dishonoured by such pretenders, than by those who declare open hostility against him. Did a Man design to Stab his Religion deeply, and do as great despite as malice itself could contrive to the Founder of it, he could not take a more effectual way to do both, than to make high pretences to tenderness of Conscience in lesser things, and show great Zeal for God and the mysteries of Religion, and yet be Knavish, Unjust and Uncharitable in his deal. I doubt not to say that few considerations have more contributed to the Irreligion and Debaucheries of the Age, than the known prevarications of many, who have made great professions of Religion, but yet have lived in the practice of Sacrilege, Sedition, Rebellion and Perjury, taking Oaths contrary to their former, and breaking all, as they served, or disserved their interest. Without doubt Orthodox manners are the best demonstration, as well as the greatest Honour of Orthodox belief; Men know not what we believe, but they know what we do, and by that will judge what we believe, and what we are; strangers and standers by are easily tempted to believe that there is no Religion, or that Religion is nothing, when they see that the most Zealous pretenders to it are not only careless in observing, but living even in open and direct contradiction to its Precepts. May I add,  
3. That the practice of these Duties is the surest evidence of our being good Men, approved of God, Favourites of Heaven, Citizens of Zion; for these Duties being regularly performed include Faith in God as their great root and principle, are those Graces which as they do derive from God, so they do most assimilate and recommend us to him who is most just and merciful: And what better evidence can there be of a Man's being good, than being most like to, and approved by him who is perfectly so? And as it would be an evidence that we are good Men, so it would make us peaceable Christians, for  
4. It would have a mighty tendency [which all good Men Wish and Pray for] to allay our heats about notional Doctrines and Circumstantial things, which serve only to distinguish Clans and Sects, and expose all that is dear to us, to those, whom we cannot gratify more [could we see it] than by our divisions. But these Duties, as they are such in which all are agreed, so were we as careful in the conscientious practice of them, we should have both less list, or less leisure to find faults, and hunt after scruples, or raise needless, and unprofitable disputes; or if any did arise, they would be managed so amicably, that the Peace of the Church should not be disturbed by them. And as it would make us Peaceable Christians, so it would also  
last, Render us Loyal and Obedient Subjects: Instead of turning Politicians, and Statesmen, meddling with things above our Sphere, and Plotting with our heads; we should study to be quiet, and to do our own business, and work with our hands. We should be as forward to render Caesar his due, as we are to demand our own; we should be as tender of invading or encroaching on his undoubted Prerogative, as we are scrupulous of preserving our own unquestionable privileges; we should obey our Superiors, with the same willing subjection, with which we desire our Children, and Servants should obey us. We should have their persons in great Veneration, and Honour for their high Office and Character which they bear; we should put a fair and candid construction on all their actions, and make a just allowance for the unavoidable miscarriages they are liable to; considering the arduous, and intricate affairs, which they are to manage; the subtle intrigues to which they are exposed; the unforeseen difficulties that arise; the uncertainty of Human affairs; the many and great tentations, with which they are assaulted; we should never Quarrel, much less grow Turbulent, and Seditious upon the account of small miscarriages which are incident to the best of Governments.  
To say no more, this would verify and make good that Prophecy concerning the peaceable and happy condition of Christ's Kingdom, that the Lion should lie down with the Lamb, that we should beat our Swords into Ploughshares, and our Spears into pruning Hooks, that our Nation should not lift up Sword against our Nation, nor should we learn War any more.  
This World would be as quiet an Habitation as it can possibly be, and it would make us as happy in ourselves, Dutiful to our Superiors, helpful and propitious one to another in all our converse, as we can desire or wish; It would be the best Human means to recover this Sinful Nation, and oppressed Church, from the Miseries Spiritual and Civil, under which they groan: However let what will be our lot in this World, it will undoubtedly secure us an interest in a better, which God of his infinite mercy, for the sake of his Son, through the assistance of his good Spirit, grant us. Amen.   
FINIS.