Quod tibi, hoc alteri:  
Ne alteri, quod non vis tibi.  
A PROFITABLE ENQUIRY INTO THAT Comprehensive Rule OF RIGHTEOUSNESS Do as you would be done by.  
Containing chief these Four Heads: 

I. The Genuine Explication of it.  
II. The Rational Grounds it relies upon.  
III. An Induction of the Particular Branches of Virtue that result from it.  
iv Our Bl. Saviour's Enforcement annexed to it: For this is the Law and the Prophets.    
BEING A Practical Discourse on S. MATT. seven. 12.  
By Benjamin Camfield Rector of Whitwel in Derbyshire.  
London, Printed by A.C. for H. Eversden under the Crown Tavern in West-Smithfield. 1671.   

TO THE READER.  
Christian Reader,  
I Have often thought of the Divine Wisdom and Goodness, in making the most necessary things plain and easy to us, and the things that are plain and easy most necessary. The ensuing Treatise is a pregnant Instance of both, presenting to thy view the most common and acknowledged Rule of Righteousness, which yet I fear is more customarily worded up and down the Christian World, than duly weighed and considered of. I am sure the practice of it, according to its just extent, would prove an happy Instrument of the best and purest Reformation that ever yet the World was acquainted with, and one of the likeliest Expedients I can think upon for the healing of the sad Breaches and Divisions now among us. Did we all walk according to this Rule, wherein we profess to be agreed, we should sooner come to agree in those things wherein we as yet differ. I will not here detain thee longer, than till I have conjured thee to read with heed and conscience the following Pages; and then I doubt not but thou wilt meet with somewhat to satisfy thee, that neither my Labour, nor thy own, hath been spent in vain: This Conclusion undoubtedly thou wilt make to thyself, That nothing can be more lovely and reasonable than the Christian Religion, which prescribes such a Rule as this; and nothing therefore more inexcusable than the Lives and Practices of those Professors who conform not to it. And when once thou hast made this fruitful Inference within thy own thoughts, I am content to leave thee unto those Convictions, to persuade a Conversation answerable, or to the severe and unavoidable checks and reproofs of thy own Mind, if thou do otherwise. It was the saying of Protagoras, and repeated again by Plato, That Man is the measure of all things. Thus in his Body he is the Measure of other Measures, the Inch, the Yard, the Ell, the Pace, the Furlong, the Mile, being all measured at first from his Digit, Hand, Foot, Cubit, etc. But it holds no less as to his Soul likewise, in reference unto Morality: God hath made him the measure of his own Actions towards others, and referred him to himself, as the Standard of his Duty.  
The Method of the Book itself will be sufficient direction to thee in the reading of it to the best advantage; viz. First, That thou understand this Rule aright. Secondly, That thou meditate well on the Equity of it. Thirdly, That thou apply it distinctly to the several Acts of thy Life. And that it may prevail the more effectually, Lastly, Enforce it carefully upon thyself by our Blessed Saviour's Argument annexed to it. Upon each of these Heads I have discoursed with faithfulness and plainness, and now recommend the success of my Endeavours, and thy Perusal, to his Blessing who alone giveth the Increase.  
Thine in our Common Saviour, B. C.   

IMPRIMATUR,  
June 2. 1670. Ex Aedib. Lambeth. Tho. Tomkyns.   

THE Comprehensive Rule OF RIGHTEOUSNESS, Do as you would be done by.  S. MAT. VII. 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.  

SECT. I.  
THe Words are part of those excellent Discourses which dropped from our Blessed Lord and Saviour, in his Sermon upon the Mount; where in imitation of Moses, as a Prophet like unto him, he delivered with authority such wholesome Laws as were to oblige the Christian World, and rescued the Morality of those before delivered from all the corrupt Interpretations and Glosses of the Scribes and Pharisees; in all which most certainly he spoke, as never man spoke.  

Super Matth. Hom. 18.  In this Verse, as S. Chrysostom notes, Praeceptorum suorum fecit grande compendium, He drew up all his Precepts into a remarkable summary; and therefore he subjoins, For this is the Law and the Prophets: i e. in that learned Father's Paraphrase, 
Quaecunque lex & prophetae sparsim in omnibus praeceperunt scripturis in hoc compendioso continentur praecepto, quasi innumerabiles arborum rami in unâ radice, ibid.  Whatsoever things the Law and Prophets have commanded here and there in all the Scriptures, are virtually contained in this compendious Precept, as the innumerable Branches of Trees in one Root.  
But, before we can consider the words entirely in themselves, it must be noted, that the Illative Particle in the beginning [therefore] puts us in mind of their dependence, making them plainly an Inference from somewhat that went before. For I am not of their mind, who think it most probable, illucionis particulam esse supervacuam, 
Vide Eccles. Expos.  that this word of inference is here redundant, superfluous, in vain, and to no purpose. The only question to me is, what particularly we should refer it to.  
(1.) Some, I find, look back as far as the Precepts of Charity and Mercy delivered Chap. 5. forbidding of Revenge, commanding all the expressions of Love, and that even to our Enemies, from ver. 39 to the end. To countenance this, they tell us, that S. Matthew seems not so punctual an observer of Method, as S. Luke may be thought to be, who undertakes in his Preface to Theophilus, Having understood all things from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly, 
S. Luke 1.3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to write in order, distinctè & distribatiuè, as those who writ an History with judgement. So Beza. The word may be rendered, consequentially, serie perpetuâ, in continued rank, as one thing follows another. Yet the Learned Grotius thinks it no more than sigillatim, in particulars, and one by one; observing that S. Luke, as well as the other Evangelists, hath more than once ob rerum cohaerentiam, for the affinity and coherence of things, and their near relation to each other, knit and conjoined together such matters, as were temporibus discreta, differenced in the times of speaking of them. Not to engage myself in a decision of this critical difference, most certain it is, that S. Luke gives us this comprehensive Precept of the Text among those of Christian Charity, which S. Matthew relates Chap. 5. placing it in the middle between them. 
S. Luke 6.27.  He had said before, Love your enemies, do good to them that hate you, 
30, 31, 32, 33.  etc. give to every man that asketh of thee, (i. e. without respect of his quality, be he friend or foe, so he be a subject needful of thy charity) and from him that taketh away thy goods ask them not again: It should be rendered, and from him that taketh thy goods exact not, i. e. exercise not a pinching Usury upon such as take thy Goods on Loan, (Charity and Liberality consisting especially in these two things, giving and lending freely.) Then it follows, And as ye would that men should do to you, do ye also to them likewise. Whereupon he proceeds further in the same subject: For if ye love them which love you, what thank have you? 
Quam mercedem habebitis? quasi dicat nullam; neque enim istud facere virtus est, sed non facere scelus est: neutri debetur quicquam, ubi par relatum est pari. Erasm. Enchir. mil. Christiani. p. 149.  i. e. what reward can ye expect? for sinners also love those who love them. And if ye do good to them that do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, (or borrow) what thank have ye? for sinners also lend to sinners to receive as much again, or that they may borrow as much again; i. e. that they may at another time borrow as great a sum. But love ye your enemies, and do good, and lend, hoping for nothing again (or distrusting nothing) and your reward shall be great, and ye shall be the Children of the Highest, for he is kind to the unthankful and to the evil, etc.  
Now 'tis very useful for us to observe here, that this Rule, [As ye would men should do unto you, likewise do ye also unto them] enforceth upon us true Christian Charity, and that to our very enemies, the Rule being not [What others do to you,] but [What ye would others should do to you;] of which more 
* Sect. 3. Sect. 12.  afterwards: And upon this account it is not unfitly ranked among these Precepts.  
Nevertheless it may well be questioned, whether S. Luke's relation respects the same time with that of S. Matthew: (1.) Because we find him not so precisely mentioning our Blessed Saviour's Sermon in the Mount; and (2.) Because the words of this Precept are somewhat varied, and the later Clause, as well as the Particle of Inference, omitted. It may therefore be conjectured, that these two Evangelists have not respect to what was delivered at one and the same time, it being very likely, that as our Blessed Saviour did more than once inculcate the Precepts of Christian Charity upon his Disciples, so he might in like manner more than once deliver the sum of them in this Golden and Comprehensive Rule. Nor is it at all probable, that S. Matthew's Inference in this seventh Chapter should extend as far back as to the later end of the fifth Chapter, the other Chapter that comes between treating of other Subjects: And therefore,  
(2.) I shall rather choose to refer it to what is comprised in the foregoing Verses of this seventh Chapter.  
Two things there are especially, which our Blessed Saviour instructs them about.  
(1.) He cautions them against rash censures of others. Judge not, 
Ch. 7.1, 2, 3.  that you be not judged; for with what Judgement ye judge, ye shall be judged; and with what Measure you meet, it shall be measured to you again. And why beholdest thou the mote that is in thy Brother's eye, but considerest not the beam that is in thine own eye? etc. Whereto it may seem a conclusion not altogether impertinent, 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. He before calls off their thoughts from others to themselves; and in this conclusion he warns them to afford the same measure to others wherewith they serve themselves: q. d. None of you are willing to be censured and judged rashly of by other men; what therefore you would not have others do to you, do not ye offer unto them; and so judge them not without cause, censure them not unadvisedly. This I conceive to be good sense; but cannot say, 'tis properly meant and intended by our Blessed Saviour, or his Evangelist, in this Inference. For,  
(2.) Between that and the Text there follows another Discourse, wherein our Blessed Saviour urgeth his Disciples to the great Duty of Prayer, and confirms their hopes of receiving from God what they pray for, if not always in kind, at least always for their good, from the 7 verse to this 12. Ask, saith he, and it shall be given you; 
Ver. 7, 8, 9, 10, 11.  seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. Or what man is there of you, whom if his Son ask Bread, will he give him a Stone? or if he ask a Fish, will he give him a Serpent? If ye then being evil know how to give good gifts to your Children, how much more shall your Father which is in Heaven give good things to them that ask him?— And now immediately upon this it is added, Therefore all things, etc.  
With this coherence than it may be considered by us, as a necessary Condition to be carefully heeded and observed by us, that our Prayers to God may be effectual: As if he had said more at large, You may be sure of speeding with God in your Prayers, if you be not your own hindrances: There will be no defect in his goodness, which is far beyond that of any earthly Parent to his Children. The only obstacle will prove in yourselves, viz. if you are not rightly disposed to receive good things from him; and therefore, that you may be thus rightly qualified for speeding with God, all things whatsoever ye would that men should do unto you, do ye even so unto them; for this is the Law and the Prophets. Or, as some read it by an Hebraism, (of which 
* Sect. 4.  hereafter) Whatsoever ye would to be done unto you, (even by God himself, as well as men) be ye prepared according to your power to do unto others. 
Non solummodo nolite judicare, sed & omnia quaecunque vultis— & tunc impetrabiliter poteritis orare. Super Matt. Hom. 18. — Not only, judge not others rashly; but also whatsoever ye would, etc. and then you may be sure to ask and have, to pray and obtain. So S. Chrys. That they might pray successfully, Christ puts them upon pious endeavours; for these two must go together, as Hierocles well admonisheth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Hierocles.  What we work and endeavour, we should also pray for; and what we pray for, we should also work and endeavour that it may speed. Our Lord would demonstrate, 
Vide Citat, in Catenâ D. Thornae.  saith S. Chrysostom, that men ought both superiùs inquirere auxilium, to seek help from above; & quae à seipsis sunt simul infer, and to contribute in like manner what they can themselves: and therefore after that he had said, Ask, seek, knock, he plainly teacheth men themselves to be studious and diligent, and therefore subjoins, All things whatsoever— And again, saith he, Non simpliciter dicit omnia, sed addidit ergo: He saith not barely, All things whatsoever; but he adds a Therefore to it: q. d. Si vultis audiri, cum illis quae dixi & haec facite; If you would be heard of God, mind this with the rest that I have spoken of, All things whatsoever—  
A good Disposition and Life must accompany our Prayers, to render them acceptable and successful. The Sacrifice of the wicked, 
Prov. 15.8.  saith the Wise man, is an abomination to the Lord; but the Prayer of the upright is his delight: and, 
Chap. 28.9. " He that turneth away his ear from hearing the Law, his Prayer shall be abomination. Impeditur orationis effectus per impiam conversationem; The effect and success of Prayer is hindered by a wicked life and conversation. 
S. Jam. 5.16.  The effectual fervent Prayer of a righteous man, saith S. James, availeth much. It must not only be fervent and importunate, (such as is intimated by our Saviour's Phrases of ask, seeking, and knocking) but it must be also of a righteous man, that it may avail much. 
Isa. 1.15, 16, 17, 18, 19  When ye spread forth your hands, saith God unto the wicked, I will hid mine eyes from you; yea, when ye make many Prayers, I will not hear: your hands are full of blood. And therefore that such may pray successfully, the direction is, Wash you, make you clean, put away the evil of your do from before mine eyes; cease to do evil, learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow: Come now, and let us reason together, saith the Lord.— Particularly, there must be a disposition of goodness and charity towards others, that we may ourselves obtain good things from God. 
Prov. 21.13.  Whoso stoppeth his ears, saith Solomon, at the cry of the poor, he also shall cry himself, but shall not be heard. To this sense S. Augustine enlargeth upon the Text. God, 
Vide Citat. in Caten. D. Tho.  saith he, had promised that he would give good things to them that ask: But that he may own us his Beggars, let us in like manner look upon ours; and that we may know what we ought to bestow on our Neighbour ask of us, (begging Alms of us) to the intent that we in like manner may be heard in what we crave of God, we may consider from this, what we would that others in a like case should bestow upon us, & ideò dixit, omnia ergo— And for this cause our Blessed Saviour said, Therefore all things—  
One thing more I find suggested by the ordinary Gloss upon that of the precedent Verse: How much more will your Heavenly Father give good things to them that ask. For which S. Luke reads, 
S. Luke 11.13. " The Holy Spirit. Whereupon, saith the Gloss, Omnium bonorum spiritualium distributor est Spiritus Sanctus, ut opera charitatis impleantur: unde subdit, Omnia ergo quaecunque— The Holy Ghost is the distributer of all spiritual goods, to the end that the works of Charity may be fulfilled; and thence he subjoins, All things therefore whatsoever—  
The Holy Spirit given by God is within us a Principle of Goodness, a Principle of Good Works: Wherefore, since God is so ready to bestow on us his Holy Spirit, and therewith all spiritual Goods, upon our Prayers unto him, we should for that very reason show forth the fruits of that good Spirit in all goodness ourselves, in such good Works as are the result of this General Rule here prescribed," Therefore all things—  
Therefore, viz. that you may not pray without success, that you may show yourselves rightly disposed and qualified for prevailing with God in your Prayers, and that you may bring forth fruit becoming of that great gift of the Holy Ghost obtained of God by Prayer.—  
But so much shall suffice to have spoken of that Illative Particle, and the dependent Sense of the Words on the account thereof.   

SECT. II.  
WE will now look upon them as absolute and complete in themselves, as an entire Map of Christian Duty, without that Fragment of bordering Virtues deciphered in the word of Inference, Therefore. And, setting aside that Particle, we have considerable in the words,  
(1.) A General and Comprehensive Rule of Life; All things whatsoever ye would that men should do unto you, do ye even so to them. And,  
(2.) The enforcement of this Rule or Precept; For this is the Law and the Prophets.  
Of both which I shall treat by God's help in their order.  
I begin with the General and Comprehensive Rule of Life, as it is here laid down.  
Wherein we may observe more distinctly,  
(1.) Regulatum or Regulandum; the Actions ruled or to be ruled hereby, viz. our own Actions, and our own Actions towards other men, i. e. our Neighbours: [Do ye even so to them.]  
(2.) Regulam, the Rule itself; and that is, [All things whatsoever ye would that men should do unto you,—]  
Concerning the former I have only two or three things briefly to suggest.  
(1.) We are prone enough to prescribe to other men, to oversee, and order, and appoint their Actions: We are generally willing enough they should act by Rule towards us: But our Blessed Saviour here calls his Disciples thoughts home to themselves, and gives them every one the special charge of directing and managing their own Actions aright: Quae dicis aliis, dic tibi ipsi, ut audias. We are principally concerned to regulate our own Actions: We are every one to amend our own ways, to sweep before our own doors, as we are wont to speak. And,  
(2.) The Actions here ruled are such as concern our Neighbour, such as have respect and reference to our Neighbour, i.e. to all other men with whom we live and converse; for so we are taught in Holy Writ to reckon every man our Neighbour. S. Paul significantly puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Rom. 13.5.  He that loveth another hath fulfilled the Law of loving his Neighbour. In our Actions towards one another we are not left without Law and Rule; we may not do as we list, as it seemeth good in our own eyes. Nay,  
(3.) Together with our outward Actions, our Will itself is to be ordered by the Rule here prescribed; for it must be always remembered, that the Laws of Christ are spiritual, and reach also to the inward man.— Scelus intra se tacitus qui cogitat ullum, facti crimen habet.— To will, covet, resolve, and intent, is, in the account of our supreme Lawmaker and Judge, to do. The Thoughts, Desires, and Affections of our Souls (i. e. our inner man) are reputed and censured by him as our Actions: So that, what we may not do, we may not will to do, we may not design or resolve to do, we may not approve or allow of, we may not joy or delight in.— But I proceed now to the later and principal Point, the Rule itself whereby we are to square both our Choice and Practice: All things whatsoever ye would that men should do unto you, even so do ye unto them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even so in all things, as ye would that men should do unto you; or, as S. Luke hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, likewise, in like manner do ye unto them.— This Positive plainly includes in it a severe Prohibition of doing that to others, which we would not they should do unto us. So pious Tobit instructed his Son; 
Tobit 4.15. Quod ab alio oderis fieri tibi, vide ne tu aliquando alteri facias.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Do that to no man which thou hatest. See that thou do not that to another, which thou art unwilling another should do unto thee. Admit not of that in thyself, 
Quod damnaturus sis in aliis, in te ne admiseris.  which thou condemnest and reprovest in another. This Prohibition, I say, is included in our Blessed Saviour's Precept. Abstinentiam mali ponit per operationem boni, 
Hom. 13. ad Pop, Antioch.  saith S. Chrysostom. He expresseth the Negative by the Affirmative; the abstinence from Evil, by the doing of Good. So do ye,— so, and not otherwise,— so, and not the contrary. Fac quod vis pati, as S. Augustine abbreviates it: Do as thou wouldst suffer; i. e. as thou wouldst be done by or to. Quod vis tibi fieri, fac alteri: Whereto the Negative should evermore be added for illustration sake, Quod tibi fieri non vis, alteri ne feceris: Do not to another what thou wouldst not have done unto thyself.  
A double saying there is of the Son of Sirach, pertinent to be here remembered. The one Ecclus 31.15. Judge of thy neighbour by thyself: The other ch. 4.31. Let not thine hand be stretched out to receive, and shut when thou shouldest give.  

Aelius Lampr. in Alex. Sever.  'Tis, recorded of the good Emperor Alexander Severus, though no Christian, that when he saw any of his Soldiers trespassing and committing spoil in the Fields of others, he would take them up smartly, to this purpose; Visne hoc in agro tuo fieri, quod alteri facis? wouldst thou have this done in thine own Field, which thou hast done to another? Proclaiming that he had often heard of the Christians, and commanding it to be published by the voice of a Crier, when he corrected or punished any, Quod tibi fieri non vis, alteri ne feceris; Do not that to another, which thou wouldst not have done to thyself. A Sentence which he is said to have been so much in love withal, that he caused it to be written in his own Chamber, and over the Seats of Judicature, as most worthy to be continually studied by himself, and read by others.  
It were certainly to be wished that it were written on the Tables of all our Hearts, or rather revived as much in our frequent thoughts, memories, affections, and practice, as it is clearly written and engraven naturally on the Tables of our Hearts. For, to say the truth of it, this Precept of our Blessed Saviour is no more than a plain Law of Nature, obliterated by evil habits and custom, revived and brought to light again by Christ. A Law of Nature, I say, it is undoubtedly, whereof we may find clear footsteps among the Heathens, and which takes hold immediately on the conscience of every one that duly considereth of it. I will give you some Instances to this purpose out of the Gentile-writings.  
Diogenes Laertius tells us in the Life of Aristotle, that he, being asked, 
Diog. Laert. in Vita Aristot.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How we should demean ourselves towards our Friends? made answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As we would desire and wish them to demean themselves towards us. And a like Resolution thereunto I find given by Simplicius upon Epictetus, That we then do right, if we so use our Friends, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simplic. in cap. 37. Epictet.  as we are willing they should use us.  
The Athenian Isocrates, that most excellent and ancient Rhetorician and Philosopher frequently glanceth upon this Rule. Among his Admonitions to young men, in that worthy Oration of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gives this for one: Manage thy anger towards those that offend, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isoc ad Dem●n.  in like manner as thou wouldst judge becoming in others towards thyself offending. And again, Be thou such towards thy Parents, as thou wouldst wish thy Children should be towards thee. And again, Hereby wilt thou very much enhance thy Reputation, if it shall appear that thou dost not those things thyself, which thou wouldst reprehend in others doing of the same.  
And in his Royal Guide, his Writing I mean to King Nicocles: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad Nicocl.  So carry thyself, saith he, in thy familiar converse towards thy Inferiors, as thou wouldst judge fitting and worthy in thy betters towards thyself. And elsewhere, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id.  saith he, Do not ye those things to others, which ye are angry when you suffer or receive from others.  
Homer in his 23 Iliad brings in Achilles thus taking up of Ajax and the King of the Cretians, who fell to evil and harsh words each against the other, forbidding them to use such uncivil and reproachful Language, by this Argument, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hom. Iliad. ●.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Because, saith he, it is no ways becoming; for you yourselves would reprehend and blame another, whosoever he be, that should do the like.  
Stobaeus quotes this memorable Passage from Hierocles, which indeed is a rare Paraphrase on our Blessed Saviour's Rule; Sic cum unoquoque agas, 
Stob. Serm. 84.  tanquam tu illius, ille tuam personam induerit: So deal with every one, as if your Persons were exchanged, he in your place, you in his.  
'Tis the determination of the Venusian Poet, 
— aequum est  
Peccatis veniam poscentem reddere rursus. 
Horat. l. 1. sat. 3.   It is but equal, that he who craves pardon at another's hand, should himself be ready to give the like to another.  
Seneca in his grave Books De Irâ hat● many Passages looking this way. Th● chief that I have observed are these tha● follow.  

Non est prudentis errantes odisse: alioquin ipse sibi odio erit. Cogitet quam multa contra bonum morem faciat, quam multa ex his quae egit veniam desiderent. Jam irascetur etiam sibi. Neque enim aequus judex aliam de suâ aliam de alienâ causâ sententiam fert. Nemo, inquam, invenitur qui se possit absolvere, & innocentem quisque se dicit respiciens testem non conscientiam. Quanto humanius mitem ac patrium animum praestare peccantibus & illos non persequi sed revocare Sen. de Irâ, l. 1. c. 14.  It is not the part of a prudent man saith he, to hate those that do err an● do amiss: Otherwise he must be hateful to himself. For, let him think how many things he hath committed against good manners; how many of thos● things he hath done himself need pardon. Now than he must be angry als● with himself; for, no equal Judge pronounceth one Sentence in his own Cause and a contrary in another Mans. None I say, is to be found that can altogether absolve himself; and whoever pronounceth himself innocent, speaks more wit● respect to other Witnesses, than his ow● Conscience. How much more human● is it therefore to show a meek and fatherly mind towards those that offend and not to persecute, but to recall them?— Thus in his first Book And he brings to my mind that of the Apostle, Gal. 6.1. Brethren, if a Man be overtaken in a fault, ye which are spiritual restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted. To the same effect also he discourseth much in his second Book.— If we would, saith he, 
Si volumus aequi omnium rerum judices esse, hoc primum nobis suadeamus, neminem nostrum esse sine culpâ: hinc enim maxima indignatfo oritur. Nihil peccavi, nihil feci. imò nihil fateris. Indignamur aliquâ admonitione aut coercitione nos castigatos; cum illo ipso tempore peccemus quo adjicimus malefactis arrogantiam & contumaciam. Quis est ille qui se profitetur omnibus legibus innocentem? Ut hoc ità sit quam angusta innocentia est ad Legem bonum esse? Quanto latius officiorum patet quam juris regula? Quam multa pietas, humanitas, liberalitas, justitia, fides exigunt quae omnia extra publicas tabulas sunt? Sed ne ad illam quidam arctissimam innocentiae formulam praestare nos possumus: alia fecimus, alia cogitavimus: alia optavimus, aliis favimus: in qui busdam innocentes sumus, quia non successit. Hoc cogitantes aequiores simus delinquentibus, cedamus objurgantibus, utique nobis ne irascamur— Dicetur aliquis male de te locutus. Cogita an prior feceris, cogita de quam multis loquaris. Cogitemus, inquam, alios non facere injuriam sed reponere: alios pronos facere, alios coactos facere, alios ignorantes: etiam eos qui volentes scientesque faciunt ex injuriâ nostrâ non ipsam injuriam petere. Aut dulcedine urbanitatis prolapsus est, aut fecit aliquid non ut nobis obesset, sed quia consequi ipse non poterat, nisi nos repulisset. Saepe adulatio dum blanditur offendit. Quisquis ad se retulerit, quotiens ipse in suspicionem falsam inciderit, quam multis officiis suis fortuna speciem injuriae induerit, quam multos post odium amare caeperit, poterit non statim irasci, utique si sibi tacitus ad singula, quibus offenditur, dixerit: Haec & ipse commisi. Sed ubi tam aequum judicem invenies? Is qui nullius non uxorem concupiscit, & satis justam causam putat amandi, quod aliena est, idem uxorem suam aspici non vult: & fidei acerrimus exactor, est perfidus: & mendacia persequitur ipse perjurus: & litem sibi inferri aegerrimè calumniator patitur. Pudicitiam suorum servulorum attentari non vult, qui non pepercit suae. Aliena vitia in oculis habemus: à tergo nostra sunt. Ind est quod tempestiva filii convivia pater deterior filio castigat. Nihil alienae luxuriae ignoscit, qui nihil suae negarit: & homicidae tyrannus irascitur: & punit furta sacrilegus. Magna pars hominum est quae non peccatis irascitur sed peccantibus. Faciet nos moderatiores respectus nostri, si consuluerimus nos; Nunquid & ipsi aliquid tale commisimus? nunquid sic erravimus? expedítne nobis ista damnari? L. 2. de Irâ. c. 27. & 28.  become Equal Judges of all things, let us persuade ourselves this in the first place, that there is none of us without fault. For hence ariseth our greatest indignation. Thou sayest, I have sinned in nothing, I have done nothing amiss: nay, Thou confessest nothing. We are angry that we are chastised with any admonition or restraint, when at that very time we sin by adding arrogance and contumacy to our evil deeds. Who is he that can profess himself innocent as to all Laws? Or though it be so, how narrow an innocence is it to be good as far as the Law of Man reacheth? How much wider is the rule of our Duties, than that of the Law? How many things do Piety, Humanity, Liberality, Justice, Fidelity require, which are not in the public Tables? But yet we cannot so much as clear ourselves according to that most narrow form of innocence: We have done otherwise, we have thought otherwise, we have desired otherwise, we have favoured otherwise, (or, as his words may possibly be rendered, We have done one thing and thought another, we have desired one thing and favoured another:) in some things we are innocent for want of success. While we think on This, let us be more equal to those that offend; let us yield to those that chide and reprove us; to wit, that we may not be angry with ourselves.— It will be said, some one hath spoken evil of thee, defamed thee. Think with thyself whether thou hast not done the like before; think of how many thou art wont to speak. Let us think, I say, that some do not do an injury so much as return it; that some do it willingly, others constrainedly, others ignorantly: or that even those who do it wittingly, may not aim at the injury itself in our injury: He either failed out of excess of Courtship, or did somewhat not to hurt us, but because he could not speed himself unless he had repelled us. Oftentimes Adulation, whilst it flatters, offends. Whosoever shall consider with himself and recall to his mind, how often himself hath fallen into a false suspicion, how many of his well-meant services Fortune hath clothed with the appearance of injury, how many he hath begun to love after his hatred, he will be able to refrain his anger; to wit, if he shall thus silently discourse to himself, as to the particulars wherewith he is offended; Even I myself also have committed the like. But where wilt thou find so equal and impartial a Judge? He that covets every man's wife, and thinks it ground enough to love her because she is another's, the same man yet will not suffer his own wife to be looked upon. He is a most severe exacter of faithfulness in others, who is himself perfidious. He punisheth other men's lies, who is himself guilty of Perjury, etc. We have other men's vices before our eyes, whilst our own are behind our back. Thence it is that the Father, who is himself worse than his Son, doth yet chastise the Son's seasonable Banquets. He will give no pardon to another's Luxury,, who denies none to his own. The Tyrant is angry at the Murderer; and he that is himself sacrilegious, punisheth Thefts in others. A great part of Men there is, who are not angry so much at the Sins as the Sinners. Now a respect to our own selves will make us more moderate to others; if we shall debate the Case with ourselves to this purpose, Have not we also ourselves sometimes committed a like offence? Have not we so erred? Is it expedient for ourselves that these things should be condemned and punished in others?— His discourse all along turns upon this hinge, That we ought not to afford that measure to others, which we ourselves will not admit of.  
He speaks yet more expressly in the third Book: Let us, saith he, 
Eo loco nos constituamus, quo ille est cui irascimur: nunc facit iracundos iniqua nostri aestimatio: & quae facere vellemus pati nolumus. Lib. 3. c. 12. Omnes inconsulti & improvidi sumus, omnes incerti, queruli, ambitiosi. Quid lenioribus hulcus publicum abscondo? Omnes mali sumus. Quicquid itaque in alio reprehenditur, id unusquisque in suo sinu inveniet. Quid illius pallorem, illius maciem notas? Pestilentia est. Placidiores itaque invicem simu Mali inter malos vivimus. cap. 26.  suppose ourselves in his place and stead, whom we are angry at: Whereas now an unequal esteem of ourselves makes us wrathful against others; and those things which we would do, we will not suffer. And to the same purpose he adds afterwards, We are all heady and improvident, all fickle, querulous, ambitious. Why do I hid a Public Sore with too gentle Words? We are all bad. Whatsoever therefore is reprehended in another, that may every one find in his own bosom. Why dost thou set a mark on this man's paleness, and the others leanness? 'Tis a common Plague. Let us therefore be more favourable one to another upon this account. We are bad ourselves, living among bad Neighbours.  
Yet once more the same Seneca, in his 47 Epistle, commending Lucilius for using of his Servants in a familiar manner, enlargeth on that occasion to this effect:  

Servi sunt? imò homines. Servi sunt? imò contubernales. Servi sunt? imò humiles amici. Servi sunt? imò conservi. Si cogitaveris tantundem in utrosque licere fortunae.— Vis tu cogitare istum, quem servum tuum vocas, ex iisdem seminibus ortum, eodem frui coelo, aequè spirare, aequè vivere, aequè mori? Tam tu illum ingenuum videre potes quam ille te servum. Marianâ clade quam multos splendidissimè natos Senatorium per militiam auspicantes gradum fortuna depressit? Alium ex illis pastorem, alium custodem casae fecit. Contemn nunc ejus fortunae hominem, in quam transire, dum contemnis, potes.— Haec praecepti mei summa est, sic cum inferiore vivas, quemadmodum tecum superiorem velles vivere. Quoties in mentem venerit, quantum tibi in servum liceat, veniat in mentem tantundem in te Domino tuo licere.— At Ego, inquis, nullum habeo Dominum. Bona aetas est; forsitan habebis. Senec. Epist. 47.  Servants do we call them? yea, they are Men, Companions, humble Friends, Fellow-servants; if we bethink ourselves that we are alike exposed to the power of Fortune.— Do but consider that he, whom thou stylest thy Servant or Slave, hath the same Original with thyself, lives and breathes under the same Heaven, and at last dies like thyself; and thou mayst change Names and Titles with him. How many Noble Persons hath the fortune of the Wars depressed, and turned into Shepherds and Cottagers? Go now, and despise a man of that Rank and Condition, which thou thyself mayst pass into, even while thou art despising of him. The sum of my Instructions is this, That thou so live with thy Inferior, as thou wouldst thy Superior should live with thee; and as often as thou shalt think 
* Vide Eccles. chap. 7. ver. 21, 22.  what power thou hast over thy Servant, think also that thy Lord and Master hath the same power over thee.— But thou repliest, it may be, I have no Lord or Master. 'Tis well: but thou knowest not how soon thou mayst have one.—  
The Reader may see more to this purpose, Epistle 95. where he delivers this as the Summary of our mutual duty each to other [formula humani officii] to consider, that we are all Members of one great Body, akin by Nature, having the same Rise and End, and therefore obliged to mutual love and sociable demeanour, to all equity, and innocence, and helpfulness, and to retain that Golden Saying in our Hearts as well as Mouths, Homo sum, humani nihil à me alienum puto: i. e. I am a Man, and therefore neither think myself free from any accident that befalls other men, nor desire to be excused in any duty which becomes humanity.  
The Stoics indeed generally in their Writings have many things of this nature, and determine it to be proper unto man from his heart to love other men, and wish them well, as allied to him by Nature both in Body and Soul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vide quae Gatakerus noster in suo ad M. Antoninum praeloquio é Stoicis congessit; & ipsum Antoninum passim.  and made for a mutual subserviency each to other.  
And take this farther taste out of some others.  
Pliny in the 12 Epistle of his 9 Book, Heus tu, nunquámne fecisti quod à patre corripi possit? fecisti, dico. Non interdum facis, quod filius tuus, si repente pater ille, Tu filius, pari gravitate reprehendat?  
Cato in his excellent Precepts De Moribus, which are learned commonly by Children, but worthy the most serious consideration of Men, hath these remarkable Say that touch upon the Point in hand.  
In his short Precepts this; Patere legem quam ipse tuleris; i. e. as Erasmus Scholles upon it, Whatever Condition thou prescribest to others, use the same thyself towards others. And in his Distiches, these.  
Quae culpare soles, ea tu ne feceris ipse:  
Turpe est Doctori, cum culpa redarguit ipsum L. 1. Dist. 30.  
i e. By no means do the thing thou art wont to blame: 'Tis a disgrace to a Teacher to reprove himself by a contrary practice.  
Alterius dictum aut factum ne carpseris unquam,  
Exemplo simili ne te derideat alter. L. 3. Dist. 6.  
i e. Carp not at another's words or do, lest thou instruct him to deride thyself by a like example.  
Cum fueris servos proprios mercatus in usus,  
Et famulos dicas, homines tamen esse memento. Dist. 44.  
i e. When thou hast bought Servants for thy own use, and callest them thy Slaves, yet remember that they are Men: and so (as Erasmus notes) in this equal with thyself.  
And among the Sentences of the famed Sages of Greece, I have noted these, ascribed to Pittacus and Cleobulus.  
Pareto legi, quisquis legem sanxeris: i. e. Obey the Law which thou thyself establishest.  
Quae feceris parentibus, eadem a liberis expecta: i. e. Expect the same from thy Children, which thou dost to thy Parents.  
Ne geras imperium, priusquam parere didiceris. Pittacus. i e. Rule not, till thou have first learned to obey.  
Res amici diligas & perinde serves, ut tuas: i. e. Love and preserve the Concerns of thy Friend, as thy own. And,  
Quod oderis alteri ne feceris. Cleobulus. i e. Do not to another what thou hatest.  
And then (to search out no more) inter Mimos Publii, these seven.  
Ab alio expectes, alteri quod feceris: i. e. Expect from another what thou shalt do to another.  
Beneficium dare qui nescit, injustè petit: i. e. He unjustly craves a Courtesy, who knows not how to do one.  
Etiam qui faciunt, odio habent injuriam: i. e. Those very Persons hate an injury to themselves, who do it to others.  
Homo qui in homine calamitoso est misericors, meminit sui: i. e. The Man who compassionates another's calamity, remembers himself.  
Habet in adversis auxilia, qui in secundis commodat: i. e. He finds help in his adversity, who affords it to another in his prosperity.  
Homo semper in sese aliud fert, in alterum aliud cogitat: i. e. 'Tis the guise of men to give different judgements for themselves, and for others.  
Illo nocens se damnat, quo peccat, die. Publius. i e. The injurious man is at the same time self-condemned.  
Which how they appertain to this Argument, will appear more evidently and fully upon the perusal of the sixth Section.  
Divers other Say might be quoted from the Heathen Writers, by those that have been more diligent in their observation; but from those inserted it sufficiently appears, that this Rule of our Blessed Saviour's is a clear Branch of the Law of Nature, and among those Principles which every one reflecting on, as he ought, may read in his own breast and conscience, if it be not strangely corrupted and defaced by gross ignorance and stupidity, sensuality, or some other wicked and perverse habit and custom of sinning. So that in this case Christ might well say to his Disciples, as elsewhere he doth to the Pharisees, Yea, 
S. Luke 12.57.  and why even of yourselves judge ye not what is right? Our Saviour, as S. Chrysostom observes, 
Hom. 13. ad Pop. Antioch. super ista verba, Quae cunque volueritis—  teacheth here, Nihil nostram transcendens Naturam, nothing beyond our Nature, but what he had long before imprinted on our Conscience: Ex nobis ipsis scimus quid facto opus sit; We know from ourselves what we should do unto others. Nemo sanus sibi non benè cupit; There is no man in his right wits, but wisheth himself well: and therefore, Nemo non habet domi regulam; There is no man but hath a Domestic Chaplain preaching of his duty, a Rule within himself for his demeanour towards others. Voluntas tua sit lex; Let thy own will, saith he, be the law of thy actions, even thy own will of receiving from others. wouldst thou have courtesies done thyself? do them to another. wouldst thou obtain mercy? have mercy on thy neighbour. wouldst thou be commended? commend another. wouldst thou be loved? love thy neighbour. wouldst thou have the precedency? yield it first to another. Tu sis judex: Tu sis vitae tuae legislator: Be thou thus thy own Judge; be thou the Legislator for thy own Life and Conversation. And again, Quod odisti, alii ne facias; Do not that to another, which thou hatest: for this later Rule will enable thee to avoid that which is evil, as the former to do that which is good. Dost thou hate contumelious usage thyself? offer it not to another. Dost thou hate to be deceived thyself? deceive not thou another. And generally in all cases, saith he, if we retain in memory these few words, Voluntas tua sit Lex; that we make our choice for ourselves the Law of our Actions towards others, we shall need no other discipline or instruction.— To this effect S. Chrysostom. 
Loco suprà citat.   
And Salvian having quoted this Precept of our Blessed Saviour, Whatsoever ye would that men should do unto you, do ye also the same to them in like manner; proceeds thus upon it: 
Hujus sententiae partem tam benè novimus, ut nunquam praetereamus: partem sic praetermittimus, quasi penitùs nesciamus. Nam quid ab aliis praestari nobis velimus, optime novimus; quid autem ipsi aliis debeamus praestare nescimus. Atque utinam nesciremus! minor esset ignorantiae reatus— Nunc autem in hoc major offensa est, quod partem sententiae sacrae pro commodorum nostrorum utilitate diligimus, partem pro Dei injurià praeterimus.— Tantum abest ut aliorum commodis aliquid cum propriâ incommoditate praestemus, ut omnes vel maxime nostris commodis cum aliorum incommodo consulamus. Salvian. lib. 3. De Prov. — One part of this Sentence we know so well, as never to pass it by; the other part we so pass by, as if we were altogether ignorant: for we know very well what we would others should do unto us; but what we ourselves ought to do unto others, we know not: And I would to God we knew not! the guilt of our ignorance would be the less.— But now in this our offence is the greater, that we love part of this holy Sentence for our own profit, but omit the other part injuriously towards God. So far are we from benefiting others with our own loss, that we do all chief consult our own benefit with the damage of others.—  
Add hereunto This of the Learned Grosted Bishop of Lincoln above 400 years since, in his Treatise De Cessatione Legalium.— Manu formatoris nostri in ipsis cordibus nostris veritas scripsit, Quod tibi fieri non vis, alteri non sacies. Hoc antequam lex scriberetur nemo ignorare permissus est, unde judicarentur & quibus non est data lex. Sed, ne sibi homines aliquid defuisse quererentur, scriptum est & tabulis quod in cordibus non legebant. Non enim scriptum non habebant, sed legere nolebant. Oppositum est oculis eorum, quod in conscientiâ videre cogerentur, & quasi forinsecùs admotâ voce Dei ad interiora sua homo compulsus est.— In cogitationibus enim impii interrogatio erit, & ubi interrogatio ibi lex. Sed quia homines appetentes ea quae foris sunt etiam à scipsis exules facti sunt, data & conscripta lex, non quia in cordibus scripta non erat, sed, quia tu fugitivus eras cordis tui, ab illo qui ubique est apprehenderis, & ad teipsum intra te vocaris. Propterea scripta est lex, quae clamat eis qui deseruerunt legem scriptam in cordibus, Redite praevaricatores ad cor. p. 100, 101.  
Hitherto in the general: Now for the more full and perspicuous handling of this Excellent and Comprehensive Rule, I shall follow this plain method.  
First, To state and explain the true and genuine meaning of it.  
Secondly, To examine and search into the Grounds and Foundations of Equity upon which it is built. And,  
Thirdly, To make an Induction of those special acts of Virtue which it prompts us to, and those Sins and Vices hereby most properly forbidden and reproved. But,   

SECT. III.  
FIrst, It is requisite that we understand this Rule of ours aright, being liable unto some mistakes, if we are not duly cautioned against them. In order therefore to the explaining of it, and that so as the meanest Capacity may truly comprehend it, I shall proceed,  
(1.) Per remotionem, negatively, and by way of removal of those false Rules which men are apt enough to substitute in the room of this. And,  
(2.) Per positionem, to declare positively what this Rule of ours imports, and what we are to observe in order to the right understanding of it.  
By the first I shall show, what it is not; by the second, what it is.  
Most men in the world observe either no Rule at all, or else some false and crooked Rules, in their Actions towards others: And therefore it will not be amiss here to glance at some Particulars which are too frequently put in the room of the Prescription in the Text.  
(1.) Then the Rule is not thus laid down, [All things whatsoever other men would have you do to them, let them do even so to you.] We are willing enough to hear of other men's duties, as I before also intimated, even whilst we most neglect our own. We are apt enough to exact our right of other men, whilst we refuse ourselves to do what is right and just unto them. We are prone enough to say to others, Do as you would be done by; we like it very well in the practice of others; but the Law here runs not in that form, Quaecunque sibi fieri voluerint— Letoy others do as they would be dealt withal: but it calls upon every one of us especially to regulate our own Actions, and to mind our own duty. Much less is it,  
(2.) [All things whatsoever ye would that men should do unto you, let them do unto you.] Our Wills and Pleasures are not the rule and measure of other men's duties towards us. It doth not follow that other men do us wrong and injury nakedly because they displease and offend us, because they do unto us what we would not have them. This indeed is more or less the corrupt humour of us all: We are too prone and willing to make our Wills and Pleasures the Law and Rule of other men's Actions; and every thing that offends us, that is contrary to our humour or fancy, is censured forthwith as unjust and unlawful in our Neighbours, upon the same account.  
(3.) The Rule is not, [Do ye unto others all things whatsoever they would have done unto them.] Men are very apt to covet more than what is their share, more than belongs to them: And were we bound to do unto every man as he wills and desires, we should quickly undo ourselves, and turn all things into confusion.  
(4.) The Rule is not, [All things whatsoever ye will, do ye unto others.] 'Tis not Omnia quaecunque vultis, and there a stop; follow the sway of your own inclinations and lusts. That were to licence all manner of iniquity, and to set open such a floodgate to sin and injuries, as would quickly overwhelm and drown the World. Quod libet, licet. And, Sic volo sic jubeo, stat pro ratione voluntas, will not be admitted of here. Our own Will absolutely is not the measure of our Actions towards others; but it is itself to be ruled by somewhat else. An Action is not therefore just and warrantable, because we will it; but our Will must have some Reason or Rule to justify its choice and determination by.  
(5.) The Rule is not, Omnia quaecunque potestis, [Do all that ye can to others,] all things that ye are able or have power to do, all things you have an opportunity to do. Power of itself justifies nothing, but must be ever in conjunction with Justice and Goodness, that all the acts and effects of it may be warranted. Men may not wrong the weak, because they are stronger; nor the poor, because they are richer; nor the ignorant and simple, because they are more learned and cunning; nor any that are under them, because they are in Authority above them, and have a Sword able to defend their Injustice against all Disputers. Nay,  
(6.) 'Tis not Omnia quaecunque jure potestis, [Do all that you can do with a specious pretence of Law to countenance what you do.] Summum jus summa injuria. The rigour of the Law proves often great injustice; and a man may wrong his own Conscience by prosecuting of the Law to the height and utmost upon his Neighbour. Such is the 
* Quod si populorum jussis, si principum decretis, si sententiis judicum jura constituerentur, jus esset latrocinari, jus adulterare, jus testamenta falsa supponere, si haec suffragiis vel scitis multitudinis probarentur.— Cicero de Leg. l. 1.  imperfection sometimes of Humane Laws, and such the many Arts and Tricks in the execution of them, the shifting of Courts, the Demurs, the tedious manner of Process, and the like, that it is in the power of many legally to undo others, sometimes in the recovery of their own right and due: And the poorer sort, though they should certainly in the issue be protected from the violence and wrong intended them by others, yet are sure, like the silly Sheep running in a Storm for shelter to an Hedge of Thorns and Brambles, to leave their Fleece for that Protection. We must nor do all to others which we may by Law possibly defend the doing of. Every one should keep a Court of Chancery in his own Breast, to mitigate the rigour and severity of the Law, which cannot provide against all particular inconveniences and abuses. They are not Humane Laws which are the immediate and adequate Rule of our Conscience and Practice; but a good Conscience should evermore regulate us in the prosecution of the Law upon others.  
(7.) And lastly, The Rule is not, Omnia quaecunque fecerint vobis, [All things whatsoever other men have done unto you, do ye even so unto them;] requite others according to their do: By no means. Say not, 
Prov. 20.22.24.29.  I will do to him as he hath done to me: Say not thou, I will recompense evil, I will render to the man according to his work. Thus Solomon adviseth, agreeably to the Precepts S. Paul gives us, having learned them first of his and our Master Christ: Recompense to no man evil for evil. 
Rom. 12.  Dear beloved, avenge not yourselves: Be not overcome of evil, but overcome evil with good. We cannot justify the doing others an injury, because they have done us one first; the grieving of others, because they have grieved us: Whereof Seneca pronounceth, Qui dolorem regerit, tantum excusatiùs peccat; He that returns grief for grief, sins only the more excusably; i. e. he sins, though he hath some pretence for it. But Maximus Tyrius the Platonist goes higher, 
Dissert. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If to do an injury be an enormity, to return one is the like. Nay, he riseth yet a step higher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He that avengeth himself, seems guilty of the greater injustice: for, saith he, the former (viz. that did first the wrong) incurred a reprehension as his only reward; which this avenger by imitation of him, doing of the like, takes away upon himself; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he bears away his reproach. The like Argument Lactantius makes use of to prove, 
Lactant. l. 6.  that it is not less evil [refer injuriam quam infer] to return an injury, than to do one: For, saith he, whosoever labours to return an injury, eum ipsum à quo laesus est gestit imitari, glories in imitating his evil do by whom he was injured. 'Tis not what others have done to thee, but what thou wouldst have them do unto thee. Ask thyself then, when thou wast wronged and injured by another, whether thoughtest thou him to have done well or ill in so wronging or injuring of thee? And if ill, why shouldest thou attempt the like? Why shouldest thou be ambitious of his guilt, seeing especially thou hast had a more real savour and taste, if I may so speak, a more feeling sense of the evil of such an injury, than one that hath not received it? It is therefore well determined by a Reverend Divine, 
Dr. Jackson on the Creed.  That whoever hath been most hardly dealt with himself, sins most in dealing so with others, doing what he is most unwilling to have done to himself, and the evil of which doing he is himself most sensible of.— Another's fault therefore cannot be our justification for doing of the like: nay, we are so much the more condemned, as we judge and censure it a fault in others so to have done unto us.  
But, some may object, is there not a visible Justice in the Law of Requital? for any man to suffer quod prior ipse fecerit, the same which he hath done? Doth not Nature itself dictate that this is equal, for a man to be rewarded according to his do?  
— nec lex est justior ullâ  
Quam necis artifices arte perire suâ.  
There cannot be any thing more just than this, that one should be taken himself in the snares which he hath laid for others.  
All this is yielded, as most certainly true and unquestionable; and no man can deservedly complain for undergoing himself what he hath first done to others. But than it must be considered, that private persons are not made Judges by God in their own concerns, have no commission to execute Vengeance. We know who hath said, Vengeance is mine: I will repay it, saith the Lord. And he hath appointed his peculiar Ministers and Avengers under himself, to execute wrath upon him that doth evil. The injury of requital of injuries is not in him that suffers, but in him that doth it without warrant and commission from God, only to satisfy his own grieved mind, and make another smart as he hath done him already.  
The Jews themselves, though in their Public Judgements a Lex talionis were allowed, 
Exod. 21.24, 25.  viz. Eye for an eye, tooth for tooth, hand for hand, foot for foot, burning for burning, stripe for stripe: yet in their private conversation and deportment each towards other, revenge was plainly forbidden them; 
Levit. 19.18.  Thou shalt not avenge nor bear any grudge against the children of thy People; but thou shalt love thy Neighbour as thyself: I am the Lord. Mutual revenge is forbidden, as a Branch deducible from this Law of Nature, Thou shalt love thy neighbour as thyself: of which more by and by. The Prohibition here is clear and positive,, Thou shalt not avenge nor bear any grudge against the children of thy People: i. e. Thou shalt not be mindful of wrong, to requite it: For that is properly to avenge, to do to others as they have done to us. So we find it expressed in the Vengeance God commissioned them to take of Babylon, Take vengeance upon her, 
Jer. 50.15.  as she hath done do unto her. And that none might mistake this for any rule of self-revenge, or private revenge, 'tis called in the words immediately before, the vengeance of the Lord, that Lord to whom vengeance belongeth, to whom vengeance belongeth, as the Psalmist reduplicates. Whereas the Law, as we have seen, is express to the Jews, in reference to their private relation and converse each with other, Thou shalt not avenge nor bear any grudge against the children of thy people: i. e. Thou shalt not return injuries, nor keep them in mind. The Hebrew Doctors expound it to this purpose. To avenge, say they, is to deny a good turn to one who hath formerly denied it to him; and to be mindful of a wrong, is to do a good turn to one who formerly would not do so much for him; but at the doing thereof, to upbraid with his former unkindness, in such like words as these, I will not deal with thee as thou hast dealt with me. And both, say they, were here forbidden: And according to this explication their Law required them both to forgive and forget injuries.— Now look what was thus the mutual duty of the Jews each to other, our Blessed Saviour requires from us to all men, having taught us to esteem every man as our Neighbour, whom we are to love as ourselves. He requires, I say, the same good disposition in us towards all men, which among the Jews was restrained more to their own Countrymen, the Children of their People. See, saith S. Paul, 
1 Thes. 5.15.  that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. Thus had he learned Christ, having been instructed in the Truth, as it was in Jesus. 
S. Mat. 5.39, 40, 41.  I say unto you, saith Christ, that ye resist not evil, or that ye avenge not evil: But whosoever shall smite thee on the right cheek, turn to him the other also, (an expression of patience) and if any man will sue thee at the Law, and take away thy Coat, let him have thy Cloak also; and whosoever shall compel thee to go with him a mile, go with him twain. So far would Christ have his Disciples from the Principles of Retaliation, that he enjoins them patience under supportable and tolerable injuries (such as those here mentioned) if they cannot right themselves without revenge, rather than to oppose violence to injustice. It was well advised by Seneca, 
Percussit te? recede: referiendo enim & occasionem saepiùs feriendi dabis & excusationem. Sen. de Irâ, l. 2. S. Hieron. citat. in Cat. D. Tho. in S. Mat. 5.  Hath another stricken thee? Give place: for by striking him again thou wilt both administer occasion of, and excuse for his striking often, his repeated blows. And therefore, as S. Hierom notes, Dominus noster vicissitudinem tollens truncat initia peccatorum; Our Lord and Saviour in taking away the return of contumelies and ill turns, cuts off the beginnings and occasions of sin. It was never questionless his design to licence the injuries of others, 
Si potes malum sine tuo malo vel eff●gere vel de●ellere, nemo te vetat facere: sin minùs, cave dixeris, facere sarius est quam pati: si potes, emenda, vel beneficiis obruens vel mansuetudine vincens: sin aliter, praestat alterum perire, quam utrumque praestat te patientiae lucro ditescere quam mutuâ talione mali malos ambos fieri. Erasm. Enchir. Militis Christiani, p. 150. & similia p. 206.  or to forbid his Disciples the innocent defence of themselves, or recovery of their right and due; much less to take away from Magistrates, and those in Authority, the power of securing the good by the punishment of evil doers: but only to root out all principles of Revenge, by a strict injunction of Christian Patience. The Rule than we are to be guided by, is not, What others have done to us; but rather, What they ought to have done to us.  
It concerns indeed Public Persons to see Justice executed upon Offenders, such as should make them as unwilling to do wrong, as others are to suffer it, the better to discipline them to the practice of this Rule in the Text: and in so doing, they are so far from breaking, that they well observe that Rule themselves, doing that for the good, welfare, and security of the Society and Community wherein they live, which they would desire to be done for themselves in the like case. A Judge or Magistrate must not look on himself as a private person, but, 
Rom. 13.  a Minister of God for the punishment of evil doers, and the praise of them that do well, yea bearing and representing the person of the Community whose good he is obliged to seek and serve; and therefore he is to do that for the benefit of the Community, whose great interest it is to have the Laws observed, and Offenders punished, which he understands in such a case might be reasonably required of him. Private revenge indeed should not be satisfied, under the cloak and colour of doing Justice; but neither must the Offices of Justice be overturned and disclaimed by us, whilst we speak against Revenge. The correction of notorious Offenders is both an office of charity unto them, to bring them to repentance; and of goodness and justice to the Society wherein they live, for the warning of others not to do the like, and for the securing of the innocent: Yet this is no warrant for private persons to snatch the Magistrates Sword to avenge their own quarrel, or to appeal unto the Magistrate out of any principle of Malice or Revenge, to wreak their spleen upon such as have done them wrong, in order to a requital.  
In good turns indeed, and benefits, gratitude suggests a retribution; 
Quid retribuam? Psal. 116.12.  Nature teacheth the very Publicans and Sinners to return love for love, good will for good will, courtesy for courtesy: And thus far to observe the Rule of doing to others as they have done to us, would reform the World, by the removal of that horrid Vice of unthankfulness from men, whereby they are ready sometimes to requite good with evil, or prove forgetful and neglective of the good turns others have done unto them. To these therefore it is seasonable to say, Do to others the same good you have received from them; be not evil to those who have been exceeding good and beneficial unto you; return not hatred to them for their good will and love to you.— But then in injuries and evils, curses and imprecations, ill words and actions, we must take heed how we retaliate, and do to others as we suffer from them: Say not thou, I will do to him as he hath done to me, I will render to the man according to his work.   

SECT. iv  
THus much in the Negative, what the Rule is not: I proceed, secondly, to a more positive declaration of what it is: [All things whatsoever ye would that men should do unto you, do ye even so unto them.]  
That we may understand and conceive of this Rule as we ought,  
(1.) We may compare it with that other Summary of the Second Table, which acquaints us with the genuine and inward Principle of it, Thou shalt love thy Neighbour as thyself. And therefore we are wisely instructed in our Church-Catechism, in answer to that Question, What is thy duty towards thy Neighbour? to join both these together; My duty towards my Neighbour is, to love him as myself, and to do to all men as I would they should do to me. The former of these is styled by S. James, 
S. Jam. 2.8.  the Royal Law according to the Scriptures. Lex Regia, the Royal Law, that is, say some, 
Vide Drusium in loc. & Prov. sacra.  the Law of Christ our King; to which purpose the Syriack reads it Legem Dei, the Law of God: The Royal Law, say others, for its eminency, a most excellent Law: The Royal Law, say others, because, like the King's Highway, 'tis plain, without wind and turn, rubs and hindrances, common to all, and belongs to every one in particular as well as to all: The Royal Law, lastly, say others, because of its latitude and extent, upon which all other Laws depend, which takes in and comprehends all other Laws in itself. This is the Royal Law, the Law of Laws, Thou shalt love thy Neighbour as thyself: And this prescribes affectum eundem, the same affection and disposition to our Neighbour as to ourselves; as the other we are considering of prescribes officia eadem, the same offices towards our Neighbour as we desire in him towards ourselves, i. e. the same fruits of Love towards our Neighbour, as the love we bear to ourselves suggests to us to wish, expect, and look for from him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. lib. 2.  The Philosopher's definition of Love is, To will such things to another as we conceive good, without self-ends; and to promote and do the same according to our power. Whereby if we measure the loving of our Neighbour as ourselves, it must needs run into this we are upon, All things whatsoever ye would that men should do to you, do ye even so unto them. 
Amoris tui erga proximum mensura es tu ipse: singulos sic dilige, quomodo tu ab iis diligi velles, si esses illorum loco. Camero.  Thou art thyself become the measure of thy love towards thy Neighbour, as Camero hath it: so love thou others, as thou wouldst be loved by them if thou wert in their place and stead: i. e. Love thou others with the same sincerity wherewith thou lovest thyself, and give proof of this love by doing the same to them as thou wouldst desire they should do to thee in the like condition. The Law refers us to ourselves, because we are naturally inclined to self-love, and in our own interest and concerns plerunque rectiùs videmus quid aequum sit, 
Grot. in loc.  we do for the most part see more rightly what is equal; at least, we are not apt to wrong ourselves. 
Sallust.  Nemini suae injuriae leves videntur; No man thinks his own injuries light. 
Camerarius.  Sua quisque maxima esse judicat mala; Every one judgeth his own evils greatest; every one is concluded truest to his own interest and concerns.  
So then to love our Neighbour as ourselves, is the soul and life of this Precept, to do to our Neighbour as we would be done by ourselves: And thus the Rule before us prescribes, not only to our outward actions, but to our inward affections also. There must be an agreement between our heart and practice, our will and do. What we are to do to our Neighbours, the same we are to wish, intent, love, desire, choose, resolve upon; and what we ought not to effect, we may not inwardly covet or delight in without transgression. 
Quid refert mala non facere quae affectu concupiscis? Quid refert bona foris agere, quibus diversa fiant intus? Erasm. Euchir. Mil. Christ. p. 119.  The Laws of Christ reach to the Principles of our Actions, as well as to the Actions themselves; to the hidden and invisible, as well as to the open and visible part of them; to the fountain, as well as to the streams; to the cause, as well as to the effects. Thou shalt love thy neighbour as thyself; and, All things whatsoever ye would that men should do unto you, do ye even so unto them, have the same reference each to other as the cause and the effect, as the fountain and the strram, as the inside and outside of one and the same Duty.  
(2.) We may farther enlarge our conceptions by viewing together this Affirmative Precept, and the Negative that is deducible from it, and (as hath been said before) to be referred unto it: for every positive Precept includes a double Prohibition in it. (1.) Of the omission of the duty required: And, (2.) Of the commission of the contrary evil. Whoever commands the doing of any good, forbids at the same time the neglect of that good, and the evil opposite unto it. He that enjoins us to do well, doth as certainly bid us cease to do evil, and includes withal somewhat more in his Injunctions, than if he had nakedly bid us cease to do evil. A negative Religion only will not serve our turns; we must be also positively good: and yet so we cannot be, without ceasing first to be evil, this being the beginning of our wisdom, stultitiâ caruisse. The positive Precept than is the more perfect and entire, as including both the Prohibition and Command in itself: And thus we are to interpret the Rule of the Text, by supplying it with its Negative, that is, the advice of Tobit to young Tobias, Do that to no man which thou hatest; what thou wouldst not that men should do unto thee, do not thou thyself that unto them.  
(3.) To prevent all mistakes and misapplications of this Rule to Practice, there are two or three things farther to be noted by way of caution about it.  
(1.) In the general we must remember, that this Rule may never be so understood or applied as to contradict or subvert any other of the more particular Laws and Appointments of Christ, 
Quod tibi bonum praestari velles, idem debes ipse alteri praestare in eisdem circumstantiis, quoad fieri potest citra tertii alicujus injuriam. Quod malum tibi fieri nolles à faciendo illud alteri ipse debes abstinere quoad fieri potest absque tertii alicujus injuriâ. Dr. More Enchir. Eth. p. 22.  or the Order established and approved by him. We are to conclude, that it is not at odds with any particular Laws of Charity and Justice, being indeed designed only for a brief and universal comprehension of them, and as a fence and security to them; that we transgress not at any time through inordinate love of ourselves; but since we are every one presumed to be hearty prosecutors of our interest and concerns, we make this our pattern, example, and square in our deal with others, as sincerely to have respect unto their good as our own, that we have not a measure and a measure, unjust balances, one for ourselves and another for our neighbours; it having been generally observed in the World, 
Homo in se aliud fert, in alterum aliud cogitat. Laberius.  that men have one judgement for themselves, and another for their neighbours, so as to condemn others at the same time, and in the same things, wherein they acquit and justify themselves; and deem that evil in others towards them, which they continually practise themselves towards others; and that good in others towards them, which they deny continually unto others. To prevent now this undue bias of self-love and self-seeking, Christ requires us to use the same measure to others as to ourselves, as sincerely to love others as ourselves, and do for them as we desire they should do for us: To sell as we would buy: for, 
Prov. 20.10.  Divers weights and divers measures are both of them alike an abomination unto the Lord. This now being the purpose of the Rule, to prevent or remove that grand prejudice which makes us swerve and decline from the particular Precepts of Order, Justice, and Charity towards our Neighbour, we cannot, we must not at any time so understand or apply it as to cross and oppose any of those Precepts.  
(2.) Therefore when our Blessed Saviour saith, All things whatsoever ye would that men should do unto you, he must be understood only de voluntate regulatâ & ordinatâ, of a well-ordered and regulate Will, a Will following the dictates of right Reason and Religion, and consequently only conversant about things truly good and meet to be done; and therefore whether we add the word [bona] or no, as some Latin Versions have done, [quaecunque bona— Whatsoever good things ye would that men should do unto you] 'tis most certain that we are so to understand and conceive of it, as to exclude omne maleficium, every evil work or thing from being the object of our will. 'Tis S. Augustine's Observation, 
De Civ. Dei, l. 14. c. 8.  that Voluntas non est propriè nisi in bonis, in malis cupiditas dicitur; Will is proper to good objects, but we call it Lust in evils. And, Hoc loco modo quodam proprio voluntas posita est, quae in mal● accipi non potest: In this place (saith he) Will is to be taken in that proper manner as not to be conceived of that which is evil. None in his right mind wisheth to himself what is evil and inconvenient: we must not imagine that our Saviour refers us to our corrupted and vitiated Wills; but he supposeth them according to their natural and true state and temper, not according to what they may prove by degeneracy, evil habits and customs; as they should be, as they were made by God and appointed to be, and not as they are through our default and corruption; as they are in the best of men, and not in the worst: for, specimen naturae— capiendum ex optimâ naturâ; and as Bishop Andrews somewhere observes, the Scripture often speaks of things, not as they are corrupted, but as they ought to be. The sense of the Rule than is clearly this, ut aliis praestemus ea, 
Grot. in S. Mat. 7.  quae ratio dictat non iniquè nos ab aliis postulaturos; That we do unto others such things as reason dictates we should not unjustly desire from others ourselves. Whatsoever ye would,] i. e. reasonably and regularly.  
(3.) There must be considerata personarum mutatio, a considerate change of persons; that is, we must suppose other men in our condition, rank, and place, and ourselves in theirs; and so deal with every one, as if we had exchanged persons and conditions with them:  rectè judicemus persona mutanda est, idemque statuendum in altero quod in nobis aequum simus existimaturi, 
Id. ibid.  as Grotius speaks: That we may judge aright, the Person must be changed, and we must determine the same for another which we would judge equal for ourselves were we in his room. If 'tis bitter unto thee to bear an injury (saith Lactantius) and he that does it seems unjust in thy account, 
Lactant. l. 6.  transfer in alterius personam quod in te sentis, & in tuam quod de altero judicas; remove that by way of supposition to another person which thou feelest in thyself, and that to thy own person which thou judgest of another, and thou wilt presently understand tam Te injustè facere si alteri noceas, quam Alterum, si tibi; That thou thyself dost as much unjustly in injuring of another, as another in hurting thee. We should therefore, as he speaks, in aliis hominibus nos ipsos cogitare, 
cap. 10.  in nobis alios, think of ourselves in other men, and of others in ourselves, a due respect being had to the several circumstances and distinctions of our qualities and conditions: That is, So obedient should we be to our Governors, as we desire and expect those under our Government should be unto us; so are we to honour our Parents, as we would desire our Children should honour us; be so respective to our Inferiors, as we desire our Superiors should be to us. Of which, with many other Instances, hereafter.  
Lastly, The scope and meaning of the Rule will be as clear and full as may be, if we add one Observation more to what hath been said. The learned Dr. Hammond notes, 
Pract. Cat. p. 299.  That [Whatsoever ye would that men should do to you] by an Hebraism imports [Whatsoever ye would have done to you] i. e. by whomsoever, and so by God or Christ as well as Man. We may observe indeed many instances in the New Testament, wherein the third person Plural is put to express a passive sense: Thus S. Luke 6.38. 
S. Luk. 6.38.  Give, and it shall be given unto you, good measure, pressed down, and shaken togerher shall men give into your bosom; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall they give into your bosom, is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be given unto you. Again, ch. 12.20. 
ch. 12.20.  where we read not amiss in the English, Thou fool, this night thy soul shall be required of thee, 'tis in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this night do they require thy soul of thee. Again ch. 16.9. 
ch. 16.9.  where it is said, Make to yourselves friend's of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations; 'tis probably no more than, that ye may be received into everlasting habitations. And to name but one place more, ch. 23.31. 
ch. 23.31.  when 'tis said, If they do these things in a green tree, what shall be done in the dry? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more in sense than, If these things be done in a green tree.— And thus now if we read also the third person Plural in the Text in a passive sense, the words will run thus, [All things whatsoever ye would have done to yourselves, or to be done to yourselves:] And accordingly the Latin Style of this Precept generally runs, Quod tibi fieri vis; which, if we follow it, extends, as hath been said, to whatsoever we desire or wish to ourselves from God or Christ as well as from Men, that to the utmost of our power we be ready also to do the same unto others. Whether the Hebraism will enforce it here, or no (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men, being expressed before the Verb Plural, which I find not in the original of any of the other Instances) sure I am, the Illative Particle ushering in the Text, whereof I have before discoursed, fairly suggests this sense unto us, inferring this our duty towards men from our expectation of good things from God, as hath been showed. The general Enforcement of those particular Precepts of Charity and Mercy wherewith S. Luke conjoins this of the Text, and which are easily to be deduced from this, is the Divine Pattern towards us, Be ye therefore merciful even as your Father is merciful: 
S. Luk. 6.36.  And 'tis the Petition of our daily Prayers, Forgive us our trespasses, as we forgive them that trespass against us: And of all Petitions in the Lord's Prayer, our Blessed Saviour bestows a Comment upon none but that, to fix and engage our thoughts the rather upon it; For, 
S. Mat. 6.14, 15.  (saith he) if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. And we are given more than once to understand, that we must expect the same measure from God ourselves, as we meet to others: Of which more hereafter. This sense we may the rather embrace, 
Optimè hoc exemplum Principi constituam, ad quod formetur, ut se talem esse civibus quales sibi Deos velit. Expedit ergo habere inexorabilia peccatis atque erroribus numina? Expedit usque ad ultimam infesta perniciem? Ecquis regum erit tutus? Cujus non membra Aruspices colligant? Quod si Dii placabiles & aequi delicta potentium non statim fulminibus persequuntur, quanto aequius est hominem hominibus praepositum miti animo exercere imperium & cogitare utrum mundi status gratior oculis pulchriorque sit sereno & puro die, an cum fragoribus crebris omnia quatiuntur & ignes hinc atque illinc micant? Atqui non alia facies est quieti moderatíque imperii, quam sereni coeli & nitentis. Crudele regnum turbidum tenebrísque obscurum est inter trementes & ad repentinum sonitum expavescentes, nec eo quidem, qui omnia turbat, inconcusso. Sen. de Clem l. 1. c. 7.  because even the Heathen Seneca hath mounted to this pitch also: Speaking of that mercy which becomes a Prince, he thus proceeds. I may very well set this Example before a Prince to imitate, viz. That he show himself such to his Citizens, as he would have the Gods to be unto himself. Is it therefore desirable or expedient, saith he, for him to have the Deities inexorable, as to his sins and errors, and so provoked to, and resolved upon the utmost destruction? Who among Kings would then be safe? If therefore the Gods are placable and equal, and do not presently persecute the faults of those in Power with Thunderbolts, how much more is it reasonable that a man set over men should exercise his power with a meek mind, and think with himself whether the state of the world be not more grateful to the eyes, and beautiful, in a serene and clear day, than in Thunder, Storms, and Tempests? etc.—  
Thus that moralist excellently. And there is a Proverb that hath much in it, expressing the good temper that ought to be in men towards others of their own kind; Homo homini Deus, such a man is a God to another. We should all study then to be such ourselves towards others, as we desire to find God to ourselves.  
The result of all is this, That our desires of doing good and not evil unto others, be such as may fitly become an equipoise to our desires of receiving good and not evil from God or others: That we be disposed to wish and do the same good unto other men, which we piously desire from God, or reasonably expect from other men in a like condition ourselves. 
Calvin. cit. in Expos. Eccles. in S. Mat. 7.  Regnaret perfecta aequitas, si activae charitatis tam fideles essemus discipuli, quam acuti sumus passivae doctores, as Calvin well phraseth it; Perfect equity would obtain in the World, were we once as faithful Disciples of active Charity, as we are acute Teachers of the Passive: i. e. Were we as ready to do good as we are to receive it, and as unwilling to wrong others as we are to suffer injuries ourselves.  
I have said what may suffice for the explaining of this Rule. I am engaged,   

SECT. V  
SEcondly, To an Inquiry into those Grounds and Foundations which support it: Those Truths, I mean, which it presupposeth and relies upon. And them I shall refer to the following Heads.  
(1.) Every man is here presupposed to have an entire love and regard to himself. He must needs first love himself, who is obliged to love his Neighbour as himself; and 'tis a man's love to himself that makes him to will good and not evil from others to himself, which is here made the pattern and measure of his demeanour towards others. We need not any Precept from God for the loving of ourselves, which is a Principle that Nature hath taught every Creature, viz. a self-love and desire of its own preservation and happiness, and thereupon an inclination and appetite towards what is good, agreeable, and convenient, with an aversation and declination from whatsoever appears otherwise. And yet so it is, that man oftentimes mistaking himself, hates himself indeed instead of loving himself. Men look upon their Bodies as themselves, which are little more than the case and outside of themselves; and these they love inordinately, and hereby prove real haters of, and enemies to their Souls, the better and chiefest part of themselves: for 'tis the Mind, and Soul, and Spirit which is principally the Man, and whosoever loves not that, loves not himself: 
Eph. 5.29.  No man ever hated his own flesh, (saith the Apostle) but nourisheth and cherisheth it. No man, to be sure, in his right wits; no man, unless he were mad and distracted, alienated and estranged from himself: And yet 'tis too common a sight (which we have every where almost before our eyes) to behold men that hate their own Souls, instead of nourishing and cherishing of them: though, the truth is, of these persons too we must say, they are not themselves; 
Gal. 3.1.  they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fools and besotted; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bewitched; and whenever they do return to themselves, when they do resipiscere, grow wise again, they will lament and exclaim against their own madness. Who, understanding and loving of himself, would continually stab and wound and injure himself? Yet so doth every sinner by his transgressions: 
Prov. 8.36.  He that sinneth against me, saith the Divine Wisdom, wrongeth his own soul; all they that hate me love death. There is no such injury and hurt to a man's self as sin.  
True it is, Christ commands all his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
S. Mat. 16.24.  to deny themselves, to abandon and disown themselves in some cases as Parents are wont to serve their ungracious Children; and, they that are Christ's, 
Gal. 5.24.  saith S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have crucified the flesh with its passions and lusts. Nay, saith our Saviour, 
S. Luk. 14.26.  If any man come after me, and do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hate his own soul, i. e. his own life, he cannot be my Disciple.  
But all these and the like expressions import no more than not to sin, to mortify sin, to abandon the occasions and temptations of sinning, to lay down our lives and part with our temporal conveniencies, rather than to sin: And this is enjoined us, that we may not, in the truest sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
S. Mat. 16.26.  damnify and injure our souls, lose our own souls, wrong our own souls; so that no more is here called for but what the most real love of ourselves engageth us to. He that submits to some present pain and grief, in order to the recovery and continuance of a long health and pleasure, doth certainly therein discover not an hatred, but a love of himself: And he that is willing to undergo some temporal damage, yea, and the loss of his own life, in order to an eternal and glorious happiness, keeps most undeniably constant and true to this principle of self-love. Whoever then is a lover, chooser, and embracer of sin, though set off with the greatest outward allurements and conveniences, is really an hater and wronger of himself: And whoever hates, abandons, and forsakes his sins, though never so much to his outward loss and damage, is in truth a lover of himself. He that is unwilling to leave his sins, to be disturbed in his sins, to be reproved for his sins, so far wants love to himself. He that is willing to be tempted to sin, to be flattered in sin, to be gratified and farthered in a course of sinning, is in like manner so far wanting in a true love to himself: And he that loves not himself, is not yet prepared for doing unto others what he would have others do unto him; because he wills such things from others, which are indeed prejudicial and hurtful to himself.— Some there are who take pleasure in the corrupting and debauching of each other, se invicem turpitudine illicitae voluptatis oblectare, as S. Augustine speaks; 
De Civ. Dei, l. 14. c. 8.  to gratify each other in some base aund unlawful delights.— Now the Rule before us cannot be so understood as to warrant their wickedness, because they do unto each other as they would be done by themselves, inasmuch as their Wills are not set upon such things as are truly good and reasonable, but really prejudicial and hurtful to themselves. Corrupted man may not thus reason, I desire not myself to be checked for my sins, and therefore I will not blame or reprove any others; I desire myself to be served and accommodated with all means and opportunities for the accomplishing of my lusts, and therefore I will also farther others in the like; I love my self to drink to excess, and therefore I will make others drunken also, etc. Remarkable is that Precept in the Law, Thou shalt not hate thy Brother in thy heart, 
Levit. 19.17.  thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him. 
Vide Ainsworth in loc.  Some of the Jewish Writers, 'tis true, expound it to this purpose; That when one man sinneth against another, he should not inwardly hate him hereupon, but make it known to the Offender, and say, Why hast thou done thus to me? tell him freely, plainly, and roundly of it: And so 'tis much-what the same with that of our Blessed Saviour, 
S. Luk. 17.3.  If thy Brother sin against thee, rebuke him; and if he repent, forgive him. But than others as warrantably take the words in a greater extent; He that seethe his Neighbour sin, saith Maimonides, or walk in a way not good, is commanded to admonish him to do better, and to certify him, that he sinneth against himself by his evil deeds, as it is written, Rebuking thou shalt rebuke thy Neighbour, which is the Original of this Law in Leviticus. The Hebrew word is noted to signify, to rebuke with conviction of argument, by words to show what is right, and refel the contrary. But that which I chief observe here, is, that this is enjoined as an Office of Love to our Neighbour; Thou shalt not hate thy neighbour in thy heart; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him: or, as it may be rendered, lest thou bear sin for him, i. e. become guilty of his sin, and so partake of his punishment.— To keep others from sin, is to keep them from doing the greatest mischief to themselves, and so an undoubted office of the truest love: and on the other side, to solicit persons unto sin, or to soothe them up in their sins, is to do them the greatest injury, and so to hate them in our hearts. Thus therefore we may not do to others, though we should viciously covet that others should do so unto us, because this will of ours ariseth not from a true love to ourselves, but from a perverted love, a blind and mistaken love, a love which is really and effectually the greatest hatred: Such a false love as this deceiveth many, and is too common in the world.  
Erasmus intending to show how men abuse the words of Love and Hatred, 
Jam amoris & odii vocabulis vide quam mundus abutatur. Cum adolescens insanus puellam deperit, id vulgus amorem appellat, cum nullum verius sit odium. Verus amor vel suo dispendio commodis alienis consulere cupit. Ille quo nisi ad suam voluptatem spectat? Igitur non illam sed semetipsum amat, quanquam ne se quidem amat: nemo enim alium amare potest, nisi se prius amarit, sed rectè: nemo quenquam odisse potest, nisi se prius oderit: verum bene amare nonnunquam bene odisse est & rectè odisse amasse est, etc. Erasm. Enchirid. Mil. Christiani, p. 135, 136.  discourseth thus:— When a Youth is mad of a young Maid, that the common people call Love, when as there is not a truer hatred. True love consults another's benefit, though with his own loss. But what doth this fond Youth look at, save his own pleasure? He loves not her therefore, but himself: nay, he loves not indeed himself; for none can love another, unless he first love himself, and that aright: none can hate another, unless he first hate himself. But then to love well is sometimes to hate well, and to hate well is to love well: Therefore he that for so small an advantage by his flatteries and gifts lays snares for the Maid, that he may deprive her of that which is her best, to wit, her integrity, her modesty, her simplicity, her good mind, her fame, does this man, think you, hate or love her? Certainly there can be no hatred more cruel than this. So when foolish Parents indulge their children's Vices, men say commonly, How tenderly do these Persons love their Children! But rather, how cruelly do they hate them, who whilst they give way to their own affections, neglect their children's salvation? For what other thing doth our most envious enemy the Devil wish us, than that here sinning with impunity, we should fall into eternal punishment? Again, Men call him a gentle Master, and a merciful Prince, who either connives at, or favours certain wickednesses, that they may sin the more licentiously, being left without the dread of punishment. But what else doth the Lord threaten by his Prophet to those whom he thinketh unworthy of his mercy? And I will not visit upon your daughters, saith he, when they commit fornication, etc. And what did he promise to David? I will visit, saith he, with the rod their iniquities, and with stripes their sins; but my mercy will I not take away from them.— In Christ all things are made new, and the names of things are changed. He that loves himself amiss, doth bear a deadly hatred to himself. He that misplaceth his mercy is cruel. Well to take care of a man's self, is to neglect himself. Well to hurt himself, is to profit himself. Well to destroy himself, is to preserve himself. Thou wilt then show a care to thyself, if thou shalt contemn the desires of the flesh. Thou wilt do that man a courtesy, whose vices thou shalt be cruel against; if thou shalt slay the sinner, thou shalt save the man; if thou shalt destroy what Man hath done amiss, thou shalt restore what God made.— Thus far Erasmus, whose words I have translated hither, as a pertinent illustration both of that pretended love which is so common among men, and that genuine and sincere love to ourselves, which the Rule I am speaking of presupposeth and is built upon.  
(2.) This Rule presupposeth farther a continual converse with ourselves, a living in the daily exercise of consideration and self-reflection, that we may not act towards others rashly and unadvisedly, but upon a true understanding and compare of another's condition with our own; that we may know what we should expect from other men, and so what they in like manner may reasonably challenge and require of us. The Rule is wholly and altogether in vain, if men never give themselves to consider, or live at such a rate that they are indisposed for the exercise of self-reflection. It is in vain, as I said, to prescribe to any, that they would do unto others as they would others should do unto them, if they never reflect upon their own thoughts and desires, if they never take time impartially to suppose themselves in another's state, and make another's case their own. This Prescription therefore of our Blessed Saviour supposeth men to live a sober and temperate life, in the free exercise of their reasonable and deliberate thoughts; not so to immerse themselves in the cares of the world, or a multitude of employments; not so to drown and besot themselves with sensual entertainments, to make their souls heavy with drunkenness and excess; not so to transport themselves with passion and lust, as to indispose themselves wholly for consideration, or the  and unprejudicate application of it, for the squaring and direction of their actions. God having made us reasonable Creatures, and written certain Laws of equity upon the Tables of our Conscience, expects from us that we should find time to reflect and consider with ourselves, and keep ourselves in a temper capable of inferring from our own thoughts the Principles of our do, that we may even of ourselves judge that which is right: and we shall never act according to this Rule of doing as we would be done by, unless our thoughts continually hold a looking-glass before our eyes, or present a balance to our hands, for the due pondering and weighing of our own state and condition and other men's together, that so our own rational desires and expectations from others, may regulate our actions towards them. This Law of Christ, you see, clearly presupposeth much of self-converse, and such a way of life as may dispose us thereunto; that we never so devote ourselves to any drudging Employment, as to hinder the making of a pause now and then with our own thoughts; and that we lead not such a brutish course, as to be left uncapable of consideration to any good effect or purpose, never to understand what is fitting for ourselves to desire of others, never to mind and observe the case of others, or never to be like Men or Christians affected therewith; like those mentioned in the Prophet Amos, 
Amos 6.1, 3, 4, 5, 6.  who are at ease in Zion, and secure in the Mountain of Samaria; who put far away the evil day, and cause the seat of violence to come near; that lie upon beds of ivory, and stretch themselves upon their couches, and eat lambs out of the flock, and calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music like David; that drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph: That is, Who lay to heart no more the troubles of the Posterity of Joseph, than his Brethren did his in particular, when they cast him into the Pit, and sold him to the Merchants, never minding or caring what became of him; but indulge themselves in the mean while to all excess of riot, even whilst other of their Brethren languish under want and oppression. Such persons as these, who live in jollity, and spend their time in pleasure, to the satisfaction of the flesh, do usually cast off all thoughtfulness about others, who are in misery and adversity: that is, they never consider the hardships and calamities that others undergo, and so what they would look for at others hands were they in their case.  
These two are the more general Suppositions which the Rule of the Text buildeth upon, to wit, our natural and genuine love to ourselves, and our living in the due exercise of thoughtfulness and consideration, self-converse and reflection, that we may know upon every occasion what we should reasonably desire of others for ourselves.   

SECT. VI  
THere are yet three things farther, which do more particularly declare the Foundation and reasonableness of this Precept to us, viz.  
1. 
See Dr. Jackson's excellent Sermons on the Text, l. 11. c. 32. 33.  The actual equality of all Men by Nature, and of Christians by Grace.  
2. The possible equality of Condition in all: And,  
3. The immovable Standard and Rule of Justice, which gives all to expect from God and Men here, or at least from God hereafter, accordingly as they have measured unto others.  
We all stand upon equal terms by Nature, as we are Men of the same kind; and by Grace, as Christians.  
Possible it is, we may ourselves be in the very same condition with others: And,  
Certain it is, that we shall ourselves either here or hereafter receive the same measure we meet to others with: And therefore,  
In all these laid together we have a firm ground for the Precept now considered of, that whatsoever we would should be done to us, we do the same to others. Of each of these Heads briefly.  
(1.) All men have an equality by Nature. 
Nihil est unum uni tam simile tam par, quam omnes inter nosmet sumus. Cicero de Leg. l. 1.  Though they differ much from each other in their places and stations in the world, yet 'tis but as so many Figures of the same denomination would do in different places, one suppose in the Unites, another in the Ten, another in the Hundreds, another in the Thousands, etc. We are all of the same kind, partakers of the same reasonable and religious nature: We are all consanguinei, descended from one common Parent: We are all originally of the same dust, and shall be resolved into the same again: We are all made and preserved by one and the same God.— Omnibus ille idem pater est. I may here well demand with the Prophet, Have we not all one Father? 
Mal. 2.10.  Hath not one God created us? Why do we deal treacherously every man against his brother? q. d. Partial and treacherous dealing is unaccountable between them who stand related each to other as fellow-creatures of the same God, as fellow-brethrens of one and the same Father. 
Job 31.13, 14, 15.  If I did despise the cause of my manservant, or of my maid-servant, when they contended with me, (saith Job) what then shall I do when God riseth up? and when he visiteth, what shall I answer him? Did not he that made me in the womb make him? and did not one fashion us in the womb? or, as the margin reads, Did he not fashion us in one womb? The rich and the poor meet together, 
Prov. 22. ●  (saith Solomon) the Lord is the Maker of them all. 
Prov. 29.13.  And again, The Lord enlighteneth both their eyes." God (saith the Apostle Paul) that made the world, 
Act. 17.26.  and all things therein, hath made of one blood all Nations of men for to dwell on the face of the earth. And, saith the Psalmist of these Inhabitants of the earth, The Lord fashioneth their hearts alike. 
Psal. 33.15.  So that we may well conceive what others would desire of us, 
Alterius animum de tuo metiaris. Lactant.  by what we ourselves desire of others; and there is great reason we should be to others such as we would have them be towards ourselves, 
Prov. 27.19. As in water face answereth to face, so the heart of man to man. Wisd. 7.6. All men have one entrance into life, and the like going out.  even upon this account I am speaking of; in as much as we are partakers of one and the same humane Nature, joint possessors of the same Earth, Fellow-Citizens of the same World, Brethren of the same Descent, Branches sprouting from one and the same Stock. All men are valuable to us, in that they are homines, 
Lactant.  & idem quod nos sumus, men, and the same that we ourselves are. When God enjoins us to love one another, 'tis, as S. Chrysostom somewhere observes, 
Ecclus 13.15. Every beast loveth his like.  little more than that natural Law, quam Leones & Lupi servant, which even Lions and Wolves keep to, not to devour Creatures of the same kind with themselves: — saevis inter se convenit Vrsis. The savage Bears do yet agree with each other. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Theocr. Idyl. 9  Where there is nothing else to tie and oblige us unto others, their communion and participation of the same nature with ourselves is sufficient. Humanitas summum inter se hominum vinculum, as Lactantius speaks. 
Est aliquid quod in hominem licere commune jus animantium vetet, quia ejusdem naturae est cujus tu.— Sen. de Clem. li. 1. c. 18.  To this purpose Seneca well notes, that there is somewhat unlawful towards man upon this common right with other living Creatures, even because he is of the same nature with ourselves. And therefore Aristotle, when he was accused for relieving a notoriously wicked man, made this rational Appology for himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he had not respect to the manners, but to the man: And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he gave not to the man as so qualified; but relieved Humanity in him, considered the Nature more than the Person. Thus far we have an actual equality with each other as men, in as much as we are all of one and the same kind, fashioned alike as to the frame of our Bodies and the general inclinations of our hearts, partakers, as of the same flesh and blood, so of the same reasonable souls; descended from the same Adam, having one and the same Creator, and bearing the same Divine Image; born alike into the world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phocyl. Poem. admon.  and passing alike out of it, and to be raised alike again after Death to Judgement.  
But then beyond this the Christian Religion equals us much more, in as much as we are thereby made capable of the same happiness, and redeemed and purchased by the same Saviour, who tasted death alike for every man, and gave himself a ransom for all. 
Tantum hoc cogita, frater est in Domino, cohaeres in Christo, ejusdem corporis membrum, eodem redemptus sanguine, fidei communis socius, ad eandem gratiam & felicitatem futurae vitae vocatus: quemadmodum Apostolus dixit, Unum corpus & unus spiritus, sicut vocati estis in unâ spe vocationis vestrae, unus Dominus & una Fides, unum Baptisma, unus Deus & Pater omnium. Alienus esse qui potest quicum tibi tam multiplex intercedit unitatis copula? Erasm. Enchir. Mil. Christ. p. 143, 144.  And we, as Christians, are farther equal, in that we are united in the same Sacraments, in the same Faith and Hope, Disciples of the same Lord and Master, Believers of the same Gospel, Baptised with the same Water, Participants of that one Loaf and one Cup, which is the Body and Blood of Christ, sanctified with one and the same Spirit, enriched with the same Grace, Fellow-members of the same mystical Body, one only holy and Catholic Church, and joint-heirs of the same Promises and Glory.— Who now art thou, whether Man or Christian, that vauntest and preferrest thyself above others, or refusest to walk by the same Rule towards them, which thou art ready to prescribe them towards thyself?  
This is the first Particular, The Actual Equality of all Men by Nature, and of Christians by Grace: Upon the account of which we should, as S. Paul adviseth, be of the same mind one towards another, and be kindly affectioned one to another, with brotherly love, in honour preferring one another, Rom. 12.  
(2.) Possible it is for every man to be in the same state and condition with any other. As with the People, 
Isa. 24.2.  so with the Priest, or Prince; as with the Servant, so with his Master; as with the Maid, so with her Mistress; as with the Buyer, so with the Seller; as with the Lender, so with the Borrower; as with the taker of Usury, so with the giver of Usury to him, saith the Prophet. Quod cuiquam contigit, cuivis potest; That which hath happened to another, may happen unto thee. We should all thus reckon with ourselves, that being Men, we may possibly undergo whatsoever other Men have undergone, or do undergo. We are liable to the same imfirmities, and the same afflictions, and the same temptations with others. 
1 Cor. 10.12, 13.  Let him that thinketh he standeth, saith the Apostle, take heed lest he fall: There hath no temptation taken you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but such as is vulgaris & frequens inter homines, common unto men. And again, in his Epistle to the Galatians, (which I before occasionally mentioned) Brethren, 
Gal 6.1.  if any man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted. Det ille veniam facile, cui venia est opus, as Seneca hath it; Let him be ready to pardon, who himself stands in need of pardon: 
vers. 2.  Bear ye one another's burdens, and so fulfil the Law of Christ. Again, when S. Paul presseth unto Christian Charity, I mean not, saith he, 
2 Cor. 8.13, 14.  that other men should be eased, and you burdened: but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality: Putting them in mind in the time of their fullness, that a time of want might come unto them also, wherein it would be as desirable for them to partake of the abundance of others, as it was now seasonable for others to partake of theirs.— Remember, 
Hebr. 13.3.  saith the Author to the Hebrews, them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body: In corpore iisdem malis obnoxio; as being yourselves clothed with the same frail and mortal flesh, and subject to the same evil and sad accidents, liable to the same bonds and adversity which they suffer under. This is a natural Principle of compassion and sympathy with others, whatever their condition be, that ours may be the same. 
Rom. 12.15.  Rejoice therefore with them that rejoice, and weep with them that weep.— 'Tis possible, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. He that requiteth good turns is mindful of what may come hereafter, and when he falleth he shall find a stay, Ecclus 3.31. Dishonour not a man in his old age, for even some of us wax old, ch. 8.6. Help thy neighbour according to thy power, & beware that thou fall not into the same, ch. 29.20. Many Kings have sat on the ground, etc. ch. 11.5, 6. When thou hast enough remember the time of hunger, and when thou art rich think upon poverty and need, etc. ch. 18.25, 26. Remember my judgement, for thine also shall be so: yesterday for me, and to day for thee, ch. 38.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocyl.  I say, that the condition of another may be the same hereafter with ours, and ours the same with another's; and therefore we are in every state of life so to carry it towards others, as we would desire them, when the case is altered, to do towards us. Thou who art a Servant, mayst be a Master: Thou whou who art a Master, also a Servant: Thou who art a Parent, hast been a Child; and thou who art a Child, mayst be a Parent: Thou who art rich, mayst become poor; and thou who art poor, mayst, by God's blessing, become rich: Thou who art well in health and ease, mayst be sick and pained; Thou who art young, mayst be old and decrepit; Thou who art beautiful, mayst be deformed, etc.  
We are all liable to variety of changes in the world, and may possibly exchange relations and conditions with other men; and therefore should now do to others as we would then have them do to us. That is the second Particular.  
(3.) And lastly, 'Tis the dictate both of Nature and Scripture, That we are to look for the same measure from God and Men, either here or hereafter, wherewith we meet unto others. The Heathen Cicero quotes it from an ancient Poet, 
— Qui alteri exitium parat, 
2 Tuscul.   
Eum scire opportet sibi paratam pestem ut participet  
Parem.—  He that prepares destruction for another, should know that a like Plague is prepared for himself to partake of: And Seneca asks the Question, Quae injuria est pati quod prior ipse feceris? Wherein art thou injured, if thou sufferest but what thou hast first done thyself? A guilty Conscience naturally suggests unto the sinner to expect evil in the same manner and measure wherein he hath done it; and 'tis a peculiar Attribute whereby Almighty God is known unto us, The God to whom vengeance belongeth, to whom vengeance belongeth, reduplicatiuè; and he will certainly repay it, in making the evil of punishment commensurate to that of sinning, and doing to men as they have dealt to others. How readily did the guilty minds of Joseph's Brethren acquit God for a just retribution upon themselves, revenging their carriage towards their Brother: 
Gen. 42.21.  We are verily guilty, say they, concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear: therefore is this distress come upon us. Adonibezeck in like manner, when his thumbs and great toes were cut off, Seventy Kings, 
Judg. 1.6, 7.  saith he, having their thumbs and great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. Instances of this kind there are very many, had I time now to collect them. He made a pit and digged it, 
Psal. 7.15, 16. See Ecclus 27.26.  saith the Psalmist of the wicked man, and is fallen into the ditch which he made; his mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. And Solomon hath forewarned sinners what they must expect; 
Prov. 1.21.  They shall eat of the fruit of their own way, and be filled with their own devices. And again, 
Prov. 5.22.  His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. woe to thee that spoilest, 
Isa. 33.1.  saith the Prophet, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. To the same effect the Prophet Micah, 
Micah. 3.4.  Then shall they cry unto the Lord, but he will not hear them; he will even hid his face from them at that time, as they have behaved themselves ill in their do. 
S. Mat. 7.1, 2. " Judge not, saith our Blessed Saviour, that ye be not judged: for with what judgement ye judge, ye shall be judged; and with what measure ye meet, it shall be measured to you again. And in the foregoing Chapter, 
ch. 6.14, 15.  If ye forgive men their trespasses, 
Compare this with Ecclus 28.1, 2, 3, 4. He that revengeth shall find vengeance from the lord— He showeth no mercy to a man which is like himself, and doth he ask forgiveness of his own sins?  your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses. To which purpose you may peruse at leisure that excellent Parable of the Lords recalling his Pardon upon the Servants severity towards his Fellow-servants, S. Mat. 18. But instead of many Texts, I may well refer you to that general Admonition of S. Paul to his Galatians, 
Gal. 6.7.  Be not deceived, God is not mocked; for whatsoever a man soweth, that shall he also reap. 'Tis a frequent Proverb among all Nations: Cicero hath it in his second Book de Oratore; Prout sementem feceris, ità & meats; Men shall reap for quantity and quality as they have sown, of the same kind, and in the same measure. 
Job 4.8.  They that plough iniquity and sow wickedness reap the same, saith Eliphaz: 
Prov. 11.18. " But to him that soweth righteousness, saith Solomon, shall be a sure reward. 
2 Cor. 9.6. " He which soweth sparingly shall reap sparingly, and he which soweth bountifully shall reap bountifully, saith the Apostle. 'Tis very remarkable that S. James having mentioned the Royal Law, Thou shalt love thy Neighbour as thyself, as comprehensive of all particular Duties towards our Neighbour, thus enforceth it, So speak ye, and so do, 
S. Jam. 2.12, 13.  as they that shall be judged by the Law of Liberty, (i. e. the  Law of Christ, who hath made us free, 
See Prov. 21.13. Blessed are the merciful, for they shall obtain mercy, S. Mat. 5. Rev. 14.13. 2 Cor. 5.10.  and the Law which is given to us as Freemen equally respecting all:) For he shall have judgement without mercy that hath showed no mercy; that is, He shall reap as he hath sown. The Works of good men are said to follow them; and, We must all appear before the Judgement Seat of Christ, saith the Apostle, that every one may receive the things done in his Body, according to what he hath done, whether it be good or bad. A pat Example to illustrate this, we have in the Parable of Dives and Lazarus, 
S. Luk. 16.19, 20, etc.  where the rich man, who denied Lazarus the crumbs of his Table, begs in vain for a cooling drop from Lazarus his finger; and Father Abraham gives him this then  Memento, 
Wherewith a man sinneth, by the same also shall he be punished. Wisd. 11.16.  Son remember that thou in thy life time receivedst thy good things, and Lazarus likewise evil things: but now (the Tide is turned)" he is comforted, and thou art tormented.  
Nothing but an hearty and Evangelical Repentance can interpose between us and the due recompense of our sins: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nothing, I say, but that Gospel-Repentance, which may engage the Mercy and Grace of God to mitigate the rigour of his Justice for us, by pleading the Merits of a dying Saviour as abundant satisfaction.  
We are then to do the same things to others, which upon substantial and Scripture grounds we hope to receive ourselves: And if we do otherwise, Quam temerè in nobis legem sancimus iniquam! 
Horat.  How rashly and unadvisedly do we ourselves make a Law to punish ourselves, and prepare Scourges for our own Backs?  
These now I conceive to be the chief Grounds which the Equity of the Principle before us is supported by, in so much as,  
(1.) We stand upon so equal terms by Nature and Grace with each other: And,  
(2.) 'Tis very possible for us to change Relations and Conditions with others: And,  
(3.) We have all the reason in the World to expect and look for the same measure we meet unto others, to be paid home in our own Coin.  
We should therefore do unto others in all things even so as we would desire ourselves to be dealt withal.   

SECT. VII.  
THat which now remains, is by retail to give in the chief Particulars that are comprised under this General Rule, 
Dolus latet in universalibus.  
Generalia non punguut.  the better to reduce it into practice: For 'tis as a Fountain from whence our particular Duties towards our Neighbours, 
Epictetus' notes it as the cause of all evils unto men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to skill the adapting of common and general Notions to particular cases. Epictet. Enchirid.  as so many Streams, are derived; or as a common Root, from whence, as so many Branches, they naturally sprout forth.  
The Principal Heads I shall here discourse upon are these seven.  
(1.) This Rule obligeth us to all sincerity, uprightness, and integrity of behaviour each to other.  
(2.) To unplume and divest our selves of pride, arrogance, and haughtiness, and to be clothed with humility.  
(3.) To an universal innocency and harmlesness.  
(4.) In case of offence committed, or wrong and injury done, to make restitution or amends.  
(5.) To a respective obedience, submission, and reverence to our Superiors and Governors.  
(6.) To all the positive acts of Justice: And,  
(7.) To all the dispositions and Practices of Love and Charity.  
In all which Points now I shall only be as a Remembrancer to the Reader's Conscience, in what that naturally speaks and suggests unto him.  
First then, I say, this Rule challengeth from us all uprightness, sincerity, and integrity in our behaviour and deal. S. Augustine well refers it ad simplicitatem cordis, 
Cit in Catena D. Thomae super Evang.  to singleness of heart; for, as he adds, nemo velit quenquam duplici corde secum agere, there is none that would have another deal with a double heart towards himself. We are all for sincerity in other men's deal and converse with ourselves. The Hypocrite is a Creature hateful not only to God but Man; so that he spoke the general sense of Mankind, who said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Homer. I●●.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That he hated him like Hell, who spoke one thing and did another. Smooth speeches, demure looks, humble gestures and courtships, are not Oratory sufficient to procure our love and liking unto any, whom we know thereby only to serve his own ends upon us, and seek our ruin and mischief.  
Who would welcome a treacherous Judas, though approaching with an Hail Master, and kissing him? Who would welcome a dissembling Joab, speaking friendly on purpose that he may smite the more unsuspectedly under the fifth rib? Every one detests and abominates a known Liar and Hypocrite: He that worketh deceit, saith David, 
Psal. 101.7.  shall not dwell in my house: he that telleth lies shall not tarry in my sight. Agreeable whereto was the practice of Constantius the Father of Constantine the Great. 
Lib. 1. de vitâ. Const c. 16.  Eusebius relates it with a memorable Preface; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The story this: Constantius, though himself no Christian, propounded this Experiment among his Courtiers and Judges, That if they would sacrifice to Idols, they should abide in his Palace, and enjoy their Honours and Preferments: but if they refused, they should be excluded and banished from his Presence and Employment. His Court hereupon was divided, some rather choosing to forsake all than to sacrifice unto Idols; others preferring their Offices and Honours before their Christianity. But he in the issue having made the discovery which he chief aimed at, commended the sincere and resolute Christians, but condemned the hypocritical, as persons unworthy and unfit to be admitted by him unto a place of Honour and Trust, who would be so unfaithful to their God: For how, saith he, will they be ever faithful to their Prince, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Euseb. ibid.  who have been found so  and unconstant to their God, whom they ought to esteem much better and above their Prince?  
Of these Hypocrites therefore he cleared his Court, and advanced the other Confessors to places of the highest consequence. There is no gilding or varnish which can make treacherousness and perfidiousness appear lovely. Now 'tis easy to infer hence, that we should not be that in this particular unto others, which we can by no means approve they should be to us. 
Rom. 12.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let love be without dissimulation, saith S. Paul: And S. Peter to the same purpose, Seeing ye have purified your souls in obeying the truth, 
1 S. Pet. 1.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  through the Spirit, unto unfeigned love of the Brethren; see that ye love one another with a pure heart fervently, or durably.  
That which is counterfeit is not at all valuable; nay, when once it appears (as Cheats seldom deceive long, Shows and Colours will wear off, Lies are but for a short continuance) most detestable and odious.  
The love we bear to ourselves is uncounterfeit and sincere; such therefore should be that we bear to others. We do unfeignedly prosecute our own interest and concerns; so therefore should we do other men's. That was the commendation S. Paul gave Timothy, in his Epistle to the Philippians; 
Phil. 2.20, 21.  I have no man , saith he, who will naturally care for your state; for all seek their own, none the things that are Christ's. They seek their own hearty and sincerely, the things of Christ and Christians in pretence and show only: but good men, such as Timothy was, do naturally care for the concerns of Christ's Members, as for their own; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, genuinely, and without dissimulation.  
True indeed, men do sometimes, through their folly, and ignorance, and depraved affections, flatter and deceive themselves, impose upon and delude themselves: but who would do so upon design, and wittingly? who consonantly and agreeably to the Principle of Self-love?— We desire others should be to us really what they seem to be; so therefore should we ourselves be to others.  
This sincerity I am speaking of, is not so much any single Virtue, as the groundwork and life of all, without which they are not that they are taken for. Counterfeit Gold is not Gold: Sergeant Pearl is not Pearl. In like manner, counterfeit Goodness is not Goodness: but Vice becomes the more vicious, by hiding of herself under the garment of Piety. Simulata sanctitas duplex iniquitas.  
We have no love to our Neighbour at all, if it be not sincere: yea, saith Solomon, He that hateth, 
Prov. 26.24, 25, 26, 28.  dissembleth with his lips, and layeth up deceit within him: when he speaketh fair, believe him not; for there are seven abominations in his heart. Whose hatred is covered by deceit, his wickedness shall be showed before the whole Congregation. A lying tongue hateth those that are afflicted by it, and a flattering mouth worketh ruin.  
Salvian gives us this pertinent description of false Friends and dissembling Mourners, 
Ad Eccles. Cathol. l. 3.  that often surround the Beds of dying Persons, waiting like Eagles for a Carcase to prey upon. Thou seest, saith he, their forced Tears, their counterfeit Sighs, their feigned Trouble, not inwardly desiring thy recovery, but expecting when thou wilt be gone: Vide defixos in te & quasi accusantes tui obitus tarditatem omnium vultus; See all their Countenances fixed upon thee, and accusing, as it were, the slowness of thy departure: Non te sed patrimonium tuum diligunt; 'Tis not thee, but thine Inheritance which they love. And therefore he cautions us well against the flatteries and blandishments of such: Gladii sunt, jugulatores tui, & quidem ferreis atque hostilibus gladiis tetriores; They are, saith he, killing swords, and worse by far than the iron weapons of Enemies: For these are open, and seen by every one; but unwary ones see not the other: These being seen are more easily avoided; but the other slay by their treacherous secrecy: These none are willing to be hurt by; but many are ambitious of the other, loving to be flattered: These whoever is assaulted with, suffers both fear and grief; the other kill men with delight, and do in a manner tickle them to death; They die, as 'tis said of some, laughing.  
But most certain it is, That all deceit and flattery and hypocrisy would soon vanish out of the world, did men observe this Golden Rule, to do to others as they should choose to be done by; did they once love their Neighbour as themselves.  
Secondly, The same Rule reads us a Lecture of Humility, and gives a fair occasion to declaim against Pride and Arrogance: For who is there that allows and approves of the proud man's carriage towards himself? Who is there to whom high looks, insolent answers, contemptuous neglects, a lofty and scornful carriage in other men, are not burdensome and grievous? Who is there to whom the humanity, courtesy, and respect of the humble, is not grateful and acceptable? Pride is a most unsociable Vice: No man cares for bearing the proud man company. He must set Laws to all he converseth with: He must be pleased, and observed, and humoured, or 'tis impossible to preserve quiet; and no man loves to be confined to so much observance. He can be content to abuse and deride others, to make a mock and jest of them; but will not endure the least reflection upon himself. He will contradict every one, but none may gainsay him: And if any cross or offend him, he becomes inexorable; nothing will suffice but revenge, and that in the highest degree: A word misplaced shall forfeit the man's life. Pride is made up of self-admiration, and despising or disdaining of others; an overweening esteem of a man's own excellency, and a supercilious undervaluing of others: And both these dispositions are at great odds with that temper which is fitted for comfortable and delightful Society with other men. So far is every one in love with himself, that he cannot endure to be trodden under foot, nor will he patiently suffer another to insult over him. 'Tis irksome unto every body to converse with such who are continually boasting of themselves, and disparaging or detracting from others: 
Terent.  Qui nisi quod ipsi faciunt nihil rectum putant, who like nothing but what they do themselves, and are continually blaming or finding fault with other men.  
The proudest man that lives is yet a professed enemy to his Brother Pride, treads on Pride with greater pride, and cannot endure his darling and beloved sin in another. 
Vide Casaub. ad Theoph. Charact. p. 353.  Pride, I find, was a vice of so odious and ignominious a name of old, that Tarquin for many Vices together received the Title of Superbus, as comprehensive of all; Tarquin the Proud. This was their execratio postrema, the greatest Curse they could load his Memory with. Hominem, libidine praecipitem, avaritiâ caecum, immanem crudelitate, fruore vaecordem, vocaverunt Superbum, & putaverunt sufficere convitium: They called him Proud, and thought this a Reproach big enough to take in his other ill qualities of notorious Lust, and Avarice, and Cruelty, and Rage. We Christians have not a word including more of malignity in it, than that of Devil; and yet Pride, we know, made him such, transformed him, of an Angel of Light, into a Devil: So S. Chrysostom speaks; 
Homil. quomodo fratrum peccata reprehend.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
How many, nevertheless, be there herein ambitious of the Devil's Likeness and Image? There is a Generation, 
Prov. 30.13.  O how lofty are their eyes! and their eyelids are lifted up: They seem to forget the dust out of which they were raised, and into which they must return: They forget that they are Members of a Community with others, and that other men are of the same kind and make with themselves: They are apt to reckon themselves made on purpose to domineer over others, and others made on purpose to be their Slaves and Vassals: They dote on themselves as Gods, and are angry at every one that will not fall down and worship them: If there be a Mordecai in the Gates, that will not bow and do humble reverence, he shall be devoted to the Gallows, and his Kindred to destruction. If the poor and mean man have a Request to prefer, he must wait all opportunities, from time to time dance attendance, and at length, it may be, be discountenanced with a surly look, or peevish reply, or receive possibly his own just Dues with a Curse and Rebuke, if not a Blow, for being so saucy and presumptuous as to seek the maintenance of his Charge and Family, from those who have rioted with his Moneys. Let such men think of themselves as they please, we must needs resolve with Solomon, That Proud and haughty Scorner is his name, 
Prov. 21.24.  who dealeth in proud wrath, or the wrath of Pride.— But what a blessed Reformation would the Rule I am upon introduce in this point? How soon would humility, meekness, friendliness, affability, humanity, take the room of pride, and haughtiness, and moroseness, those most unsociable dispositions? Men would respect the Dignities of Humane Nature and Divine Grace in the meanest: Nothing would be done through strife or vain glory, 
Phil. 2.3.  but in lowliness of mind men would esteem others better than themselves: They would live and love together as Brethren, being pitiful and courteous. 
1 S. Pet. 3.8.  There is not a more obliging quality than this in the world. We all desire others should approve themselves humble, and lowly, and respective in their words, and actions, and gestures towards ourselves; and therefore we are engaged to divest ourselves of arrogance, to put off pride and insolence towards others, to be" clothed with humility, 
1 S. Pet. 5.5.  and wear it as our Badge, by which we may be known; for so the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought to import: Nothing certainly more becomes us, as Men, or Christians, than this Garb.  
This inclination is so much and so commonly taken notice of in men, viz. a love and desire to be respected, that the best Politicians are wont to make their advantage of it, gaining upon the affections of the People by crouching, and humbling themselves in their deportments to them. And Rehoboam the Son of Solomon lost ten Tribes irrecoverably, by his neglect of this piece of Policy: He hearned not to the advice of the Old men, who spoke to him, saying, If thou wilt be a servant to this people this day, 
1 Kings 12.6, 7, etc.  and wilt serve them, and answer them, and speak good words unto them, than they will be thy Servants for ever. But he closed with the rash and heady Counsel of the Young men that grew up with him, who spoke unto him, saying, Thus shalt thou speak unto this People, who spoke unto thee, saying, Thy father made our yoke heavy, but make thou it lighter to us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins; and now whereas my father did lad you with an heavy yoke, I will add to your yoke: My father hath chastened you with whips, but I will chastise you with scorpions.  
This Counsel now took with him, and he answered the people roughly after this fashion: Whereupon the incensed people, headed by Jeroboam, make a revolt from him, and rebellion against him, saying, What portion have we in David? neither have we inheritance in the Son Jesse: To your tents, O Israel. Now see to thine house, David. Had this King listened to the aged, whose passions were tamer, and their judgements better instructed by long observation; or had he duly weighed his Father's Maxim, 
Prov. 15.1.  A soft answer turneth away wrath, but grievous words stir up strife: Had he condescended a little to these discontented people; had he shown himself humble and courteous, and relieved at least their heavy burdens and grievances with mild and gentle words; he had prevented this Revolt: But his rough Answers raised those Winds and Tempests, which all his Power could never after charm down or allay again. So deeply is that Principle rooted in men, they cannot endure to be slighted, and trampled on with the foot of Pride. That Traitor Jeroboam took hold of this advantage of disgust given by the King to the People, and easily tempted them by his smother Promises into an open and unappeasable Mutiny and Rebellion; in like manner, we may presume, 
2 Sam. 15.1, 2, 3, etc.  as Absolom insinuated himself into the People's favour, by courteous speeches, and salutations, and flatteries, complaints of others misgovernment and abuses, and declarations of what relief he would afford them were he but once in power: O, saith he, that I were made Judge in the Land, that every man which hath any suit or cause might come unto me, and I would do him Justice! And it was so, that when any man came nigh him to do him obeisance, he put forth his hand and took him and kissed him. So Absolom stole the hearts of the men of Israel. 
Psal. 10.10. " He crouch- and humbleth himself, as the Psalmist speaks, that the poor may fall by his strong ones. The like Observations to which have occasioned our Proverb, Full of Courtesy, full of Craft: and we have seen enough of this kind of Practice, with the Effects of it, in the Demagogues and Popular Orators of later Times, who have scorned no servile fawn in order to the compassing of their own Designs.  
But my aim is not here to countenance the Arts of Flattery and Craft, Words smother than butter, 
Psal. 55.21.  and softer than Oil, whilst War is in the heart: No, these are already banished by the former Particular, which required all sincerity, uprightness, and integrity in our behaviour towards others. I have given these Instances only to show how much people are in love with Humility in the carriage of others towards themselves, since the very shadows and resemblances of it have been of so noted influence; and how much, on the other side, they hate Pride and Insolency in others to themselves, since a few rough and harsh words and answers have been able to effect so much mischief. So that if we will deal with others as we desire they should deal with us, 'tis certain, we shall learn from hence the Practice of Humility.   

SECT. VIII.  
THirdly, This Rule trains us up to an universal Innocency, that we do wrong to no man, but in the Language of the Apostle, 
Phil. 2.15.  Be blameless and harmless, the Sons of God without rebuke, though in the midst of a crooked and perverse Generation.  
Now wrong we may do to others either in their Persons, or Relations, or Possessions, or Good Names and Reputation; and in reference to each of these we are taught Innocency: that Innocency, or Negative Justice, Pythagorean Justice, which, as Hierocles 
Hierocl.  defines it, consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In abstaining from what is another's, and not hurting of another, nor raising one's own Profit and Gains from another's Misery and Calamities.  
First, We must not wrong or injure the Person of our Neighbour, because we would not that any other should wrong or injure ours. Now a Man's Person, you know, consists of these two parts, Soul and Body; in either of which he is capable of receiving wrong and injury: and therefore, in reference unto both, we are obliged by this Rule before us, to preserve and maintain Innocency.  
(1.) Then we may not wrong and injure the Soul of another: And that we do aither in the natural sense, as often as we grieve and offend another's mind, occasion the trouble of his thoughts, and the disquiet and discomposure of his spirit, that sorrow of heart, whereby, as Solomon speaks, 
Prov. 15.13.  the spirit is broken; or in the spiritual sense, as often as we make others to sin, whereby they wrong their own Souls in the highest degree, and hazard their eternal loss and punishment.  
We must not, where we may avoid it, vex and disturb the mind of our Neighbour, give ourselves to cross and displease others; for we would not that others should do so to us. Thus to do, is an apparent wrong and injury; for when once the mind is broken with grief, and vexed with disquiet, the man is exposed to great temptations, and unfit for the cheerful serving of God, or enjoyment of himself. 'Tis a chief part of our happiness to be at ease within ourselves, contented and pleased in our own minds, tranquil and calm in our thoughts; and this we rob another of by wilful offences. 'Tis a devilish piece of malice and spite, of which we can give no tolerable account, to delight ourselves in the affliction and trouble of another's Soul. We are not willing others should provoke us, we should not therefore, as the Apostle speaks," provoke one another. 
Gal. 5.26.   
But the chiefest sort of Offences is, when we cause others to sin: This is that scandal which the Holy Scripture denounceth so heavy and severe a Woe against the Authors of; Woe be to that man by whom such offences come! Sin is indeed the greatest injury of the Soul, the disease and the death of the Soul; the spiritual death and torment of that, which can never undergo a natural death or destruction; the eternal undoing of that, which can never cease to be. 'Tis sin only which separates the Soul from God the Fountain of Life and Happiness: 'Tis sin only which breeds the Worm that dieth not, and kindles the Fire which cannot be quenched: And therefore the greatest hatred we can show to another, is to be a means either of his committing sin, or continuing in it unrepented of, as I noted also before from Leviticus 19.17.  
True it is, in propriety of speech we cannot make another man to sin, we cannot force any man to sin. Sin, as it is the greatest wrong unto the Soul, so it is also at the sinner's choice, whether he will admit of it or no. Voluntas non cogitur: And so in this case, Nemo laeditur nisi à seipso. Every sinner stands accountable for the injury he doth himself.  
But yet we may be capable of doing very much towards the determining of his choice, towards the tempting of him into sin, or the encouraging of him in it: And whenever we do that willingly, upon the occasion whereof our Neighbour is drawn and moved to consent unto sin, or continue in it, we are so far guilty of his sin: We bring the guilt of another's sin, and of the wrong redounding to him by it, so far upon ourselves, as we are Authors or Accessaries; for here, as in case of High-treason, both Principal and Accessary are deemed alike guilty. Now many are the ways Divines reckon up, whereby we may become accessary to the sins of others, reputed authors and occasions of their sins.  
If we are Superiors in Authority over them, by commanding them to sin; by" decreeing of unrighteous Decrees, 
Isa. 10.1.  in the language of the Prophet Isaiah. Thus was Nabuchadnezzar guilty of the People's Idolatry, 
Dan. 3.4, 5, 6.  by commanding that a Golden Image should be set up, and that all at the sound of a Trumpet should fall down and worship it. 
1 Sam. 22.18.  Thus was Saul guilty of killing the Priests, whom Doeg slew at his command. 
3 Sam. 11.15.12.9.  Thus David of Vriah's death, by commanding Joab on purpose to put him in the front of the Battle. Or else by toleration, permission, or connivance at others sins, not restraining of them when we may. 
1 Sam. 3.  Thus Eli became guilty of his Son's wickedness, because he restrained them not: And the wicked Kings we read of in the Old Testament, of the People's Idolatry, who destroyed not their High-places, those Nests of their Idols.  
But all men may become partakers, instruments, and means of others sins, by counselling, advising, provoking, urging, persuading, alluring, or enticing them to sin; by assisting and helping them in their sins; by giving their consent and furtherance; by going before them with a bad example; by undue silence, and not reproving men for sin, as we have opportunity; by commending and pleading for their sin; by justifying of, or flattering them up in their sin; by bringing up an evil report on the ways of Religion, and affrighting others from Goodness and Virtue, by threats or reproaches.  
I should be over-large in giving you particular Instances of all those Heads and Methods whereby directly or indirectly we may become the causes of other men's sins, of their profaneness and irreligion, of their drunkenness and uncleanness, of their Sacrilege and Idolatry, of their Schism and Disorder, etc. of all those sins whereby our Neighbour's Soul, as well as our own, may be eternally ruined.  
Yet how often, alas! do men offer this greatest of wrongs and injuries to others, under pretence of Good-fellowship, Love, and Kindness?  
Nor will it boot any here to allege, that they are willing others should do as much by them. I have before prevented this Exception; and they have certainly neither a right Judgement, nor a regular Will, nor any true love for themselves, who profess themselves willing to sin, and unwilling to leave sin, i. e. willing to damn themselves.  
(2.) We may not wrong or injure the Body of our Neighbour; viz. either by Stripes or Wounds maiming of it, or hurting of its Senses; by drawing men to such courses as are prejudicial to their Health and Strength; and in the highest degree of all, by Murder, that crying sin of dispatching our Neighbour by violent hands ourselves, or the employment of bloody Assassinates, or some more secret means and conveyances. Now in all these cases we may take a true and impartial estimate of the wrong and injury accrueing to another, by supposing ourselves in his place, rank, and condition. We are here capable, to be sure, of judging uncorruptly; for we seldom fail in loving of our Bodies, or in valuing the injuries inflicted upon them. What a rate do we set upon our bodily health and ease? upon any of our Limbs and Senses? How much are we readily willing to part with, either to secure or to recover them? But then we stake all to save our Lives: Skin for skin, 
Job 2.4.  yea all that a man hath will he give for his life.— Who is there willing to be put to pain himself? to lose an Eye, an Hand, a Leg, etc. himself? to be mangled or murdered himself? And therefore in all these and the like cases, we have a Principle within us rebuking us for the wrongs of this nature which we offer to our Neighbour, and telling us plainly, that we ought not so to do.  
Secondly, We are farther instructed hence, not to wrong or injure another in his near Relations, which are indeed a part of himself; suppose the Husband or Wife of another, and the Children of another.  
Apparent wrong and injury is done to the Husband or Wife of another by Adultery, bringing of them thereby to the guilt of that horrid sin of Perjury, and breach of their Marriage Vow and Covenant; taking away that which Husband or Wife concerned do or should esteem most precious, viz. the Love and Faithfulness of each other; and it may be robbing of the right Heirs of their due by a Bastard and unlawful Brood, the Children of the Adulterer or Adulteress, besides many other inconveniences.  
Nor will it here excuse the adulterous Wife, that possibly her Husband might be consenting; or the adulterous Husband, that his Wife possibly might yield thereto, and so they do no more than they are willing to suffer: for in this case their Wills are irregular: This their willing speaks their corruption the more, but the wrong and injury no whit the less. No man disposed as he should be, is willing that another should wrong him in assaulting the Chastity of his Wife: no man rherefore should attempt another's in that kind. No Woman disposed as she should be, is willing that another should draw aside her Husband to unlawful Embraces; and therefore she should not entice or allure or admit of the Husband of another.  
Next, as to the Children of others, I will instance in two Particulars.  
The former respects those who have the care and charge of the Nursing and Education of Children committed to them; they are to take great heed that they wrong not those committed to their care, by denying or withholding from them any thing fit or convenient, Food or Lodging, Instruction, Correction, or Encouragement; by negligence or indiscretion. These should ask themselves what care and conscience they would desire and expect in others towards their own Issue? and so deal with the Children of others left to them. Believe it, 'tis a great and considerable wrong, that is often done both to Children, and Parents in those Children, by the ignorance, or sloth, or baseness and dishonesty of Nurses, Guardians, Schoolmasters, and others that overlook them in their Infancy and younger years, who are concerned in their Education, and the forming of their Minds and Manners, or training them up to some Trade and way of Life.  
The later shall be of the Children of others grown up, and ripe for Marriage; I mean, the stealing or forcing away of such, without the privity and consent of their Parents. Musculus in his Comment upon S. Matthew's Gospel makes this very application of the Rule: 'Tis, saith he, 
Muscul. in S. Mat. c. 7. 12.  disputed sometimes about clandestine and stolen Marriages, such, to wit, as are made without the knowledge and against the will of Parents, whether they be just and valid; and here some demand a clear word of God, whereby they are forbidden, and that out of the New Testament: for neither the Law of Moses, nor the Law of Caesar will satisfy them. Now therefore, for their resolution, interrogent illi seipsos, num velint sibi tale quid fieri; Let them ask themselves impartially, whether they would have any such thing done to themselves; whether they are willing their own Daughter should be fraudulently, and against their liking, taken away by one whom they would by no means admit of for their Son-in-Law: Certè nequaquam hoc volunt; Assuredly, saith he, they would in no wise. Why therefore do they not see, according to our Saviour's Rule, that it is unlawful for them to do so to others? Why do they not see that here is a Word of the Lord, a Law of the Lord, the sum to wit of the Law and Prophets, whereby such a thing is forbidden? Is not this plain Scripture? Is not this the Word of God, which Christ here avoucheth to be the Law and the Prophets, That we should do unto others as we would ourselves in a like case be dealt with?  
Thirdly, By the same Rule we must not wrong or injure our Neighbour in his Goods and Possessions, either openly by force, or covertly by fraud, being ourselves unwilling to be so served. We should neither rob nor defraud our Neighbour, 
Levit. 19.13.  if we observed this Precept. We all censure this wickedness in other men: we say to our Neighbour," Thou shalt not steal; and give the name of Thief as an Epithet of reproach. Nathan therefore took this wise course with King David, to make him in the issue accuse, condemn, and sentence himself in the person of another, whose case he had first propounded in a Parable: 
2 Sam. 12.1, 2, 3, etc.  There were two men, saith he, in one City, the one rich, and the other poor; the rich man had exceeding many flocks and herds, but the poor man had nothing save a little Ew-lamb, which he had bought and nourished up, and it grew up together with him and with his children; it did eat of his own meat, and drink of his own cup, and lie in his bosom, and was unto him as a daughter: And there came a Traveller to the rich man, and he spared to take of his own flock and of his own herd to dress for the wayfaring man that was come to him, but took the poor man's Lamb, and dressed it for the man that was come to him: Whereupon, saith the Text, David's anger was greatly kindled against the man; and he said unto Nathan, As the Lord liveth, the man that hath done this thing is worthy to die, and he shall restore the Lamb , because he did this thing, and because he had no pity. Now after this, Nathan needed no more to satisfy and convince David of the wrong done in taking the Wife of Vriah, than to wish him to suppose the case he had already judged his own:" Thou art the man, saith he, — mutato nomine, 
Horat.  de te Fabula narratur.— And David readily acknowledgeth upon it," I have sinned against the Lord. There cannot be a more effectual course to make a true estimate of the evil of those wrongs we do at any time to others, than thus to consider of the case as represented to us in a Parable of other men, that we may in the issue and result apply the same Sentence unto ourselves, which we should readily pronounce upon a like offender.  
'Tis plain and evident, that those malicious spirits, who delight in mischief and spite, who give themselves to the prejudicing of their Neighbours without any regard to their own benefit, nay, and sometimes to their own damage also, act not by this Rule I am speaking of. He that lets his  into his Neighbour's Field of Corn, to spoil it, by devouring or trampling of it; He that sets fire to his Neighbour's House or Barn; He that wilfully hurts his Neighbour's Beasts or Goods, is yet unwilling that another should do so by him. Did men act as they would choose for themselves, all these malicious wrongs, to be sure, would cease, yea, and all the oppressions, and cozenage, and usurpations, and extortions in the World, which men are tempted to, in order, as they imagine, to some private gain. 
1 Kings 21.  Honest Naboth might have kept his Vineyard and Life together, had his neighbouring Prince Ahab, or Jezebel his Queen, dealt thus with him. Abraham's Servants might have kept their Masters Well, 
Gen. 21.25.  which was violently taken from them, had the Servants of Abimelech walked by this Law towards them. There would be no room left for such complaints and charges as frequently abound in the Writings of the Prophets: 
Isa. 1.23.  Thy Princes are companions of thiefs: every one loveth gifts and followeth after rewards; they judge not the fatherless, neither doth the cause of the Widow come before them. 
Isa. 3.14, 15. —" The Lord will enter into judgement with the Ancients of his People, and the Princes thereof, (such as he had before spoken of) for ye have eaten up the Vineyard, and the spoil of the Poor is in your Houses. What mean ye that ye beat my People to pieces, and grind the faces of the poor, saith the Lord God of Hosts? And again, 
ch. 5.7, 8.  The Lord looked for judgement, but behold oppression; for righteousness, but behold a cry. woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth! i e. Who care not what desolations they make, or how many they ruin, so they may raise themselves. To the same purpose another Prophet; 
Ezek. 22.27, 28, 29.  Her Princes in the midst thereof are like Wolves ravening the Prey, to shed blood, and to destroy souls, to get dishonest gain; and her Prophets have daubed them with untempered mortar, seeing vanity, and divining lies unto them; and the people of the land have used oppression, and exercised robbery, and have vexed the poor and needy; yea, they have oppressed the stranger wrongfully.— And another Prophet; 
Mich. 3.1, 2, 3.  Hear I pray you, O Heads of Jacob, and ye Princes of the House of Israel; Is it not for you to know Judgement? who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones: who also eat the flesh of my People, and flay their skin from off them, and they break their bones, and chop them in pieces as for the pot, and as flesh within the Cauldron. And another, Her Princes within her are roaring Lions; 
Zeph. 3.3.  her Judges are evening Wolves (waiting for, and greedily catching at and devouring of their prey) they gnaw not the bones till the morrow: i. e. Their only mercy is, that they devour not all at once, that they make not a full and utter consumption of them, that they swallow not flesh and bones together. And yet another; Ye who turn Judgement into Wormwood, 
Amos 5.7.  and leave off Righteousness in the earth. 
6.12.  And again;" The have turned Judgement into gall, and the fruit of Righteousness into hemlock: that is, as I conceive, the Law, which should have been the remedy of injustice and wrong, a comfort and relief to the oppressed, into the greatest instrument of bitterness, of doing them wrong and injury.— But this Rule would leave no more room for these and the like complaints: There would be ground no longer for the taunting Proverb mentioned by Habakkuk, 
Hab. 2.6.  He increaseth that which is not his: Congregat non sua: He gathers from his Neighbour's heaps. None would invade another's property by usurpation: None would exact beyond right and due, by colour of their Places and Offices: None would take advantage of their Neighbours present necessities, to pinch and undo them by a griping Usury: The Traveller might pass securely on the Highway, without fear of Robbers: The Merchant might fail securely on the Seas, without dread of Pirates: Every one might sleep securely at his own home, without dreaming of Thiefs: The laborious Tenant would no more be ruined by overracked Rents under an unreasonable Landlord: The Poor would be no more cheated by their rich and potent Neighbours, removing the ancient Landmarks, enclosing their Common from them, and excluding them from their right and due: Tradesmen would no more be bankrupt by the Engrossers of Monopolies: We should hear no more of Sycophantizing Publicans, 
S. Luk. 19.8.  who drive a trade of Injuries, and under the cloak of Public Authority and Commission, every their private Coffers with the spoil of the Needy: We should hear no more of those who falsify the Balances by deceit, 
Amos 8.5, 6.  that they may buy the poor for silver, and the needy for a pair of shoes, yea, and sell the refuse of wheat:— i. e. who raise their own Estates purely out of the necessities and miseries of others: The Shopkeeper would cast away his divers Weights and Measures, and no longer vend his corrupted Wares for sound, or take an unconscionable Rate for the Buyers ignorance and simplicity: No man would go beyond, 
1 Thes. 4.6.  or defraud his Brother in any matter: The common Instrument of Merchandise and Traffic, our Coin and Money, would be no more corrupted by Counterfeits and Clippers, to the general prejudice: The painful Labourer would not famish for want of his Hire, withholden by those from whom it is due; nor any be cast in Prison themselves for Debt, whilst others withhold that unjustly from them which would enable them to pay: We might safely commit our richest Treasure, even untold Gold, as we speak, to the custody of any Neighbour, without a jealousy of the hazard or impairing of it: There would be none to steal and pilfer, nor any Receivers of Goods known to be stolen: for in this case, The Receiver (as we say) is as bad as the Thief, and is also a Thief; to hold the Sack, and to fill it, being, a like crime: There would be no Family pestered with domestici fures, false and unfaithful Servants, who purloin and waste their Master's Goods, turning them to their own, in stead of their Master's gain; or those Sons of sloth and idleness, who, as Solomon notes," are brethren unto great wasters: 
Prov. 18.9.  The Goods of the Church would be secure from Sacrilege; the Parson's Tithes, from stealth or plunder; and every man's Estate from being diminished by craft or power: The poor and rich, the weak and mighty, the ignorant and learned, might dwell together at case and quiet, without the least suspicion of a wrong or injury from each other.   

SECT. IX.  
FOurthly, The same Rule engageth us not to wrong or injure another in his Good Name and Reputation; for that we value above all worldly Treasure: 'Tis better, saith Solomon, 
Eccles. 7.1. Prov. 22.1.  than precious Ointment, and rather to be chosen than great Riches. What will not men venture on for the sake of Fame, and Glory, and Reputation? How highly do they resent whatever seems to entrench upon their Honour? And who would willingly forfeit the good thoughts and opinions of others, the good words and reports of others, the favour and friendship of others, the repute of his Place and Dignity?  
A man's Credit and Good Name is eminently valuable upon this account among others, because it is the chiefest means of his doing good in the World. None much cares for that which comes from one of an ill Name: His counsel and advice is not regarded, his checks and reproofs little heeded. 'Tis no mean prejudice therefore, to those especially who are in any Public Office of Trust or Authority, to have their Good Names bespattered or taken from them. And if once we esteemed of our Neighbours Credit as of our own, we should be extremely wary of detracting from his Reputation, by any of those ways of defamation which are too ordinary in the World.  
1. We should not bear false witness against him, if called thereunto. A man that beareth false witness against his neighbour, saith Solomon, 
Prov. 25.18.  is a Maul, and a Sword, and a sharp Arrow: i. e. He doth him as much mischief as if he struck his Head with a Maul, wounded him with a Sword, or pierced his Heart with a sharp Arrow. Whom would it not grieve to have his Good Name, and Life, it may be, with it, taken from him by a suborned or malicious False-witness?  
2. We should not slander and backbite our absent Neighbour by false accusations and detractions: That is the familiar practice of too many, who are (as Plautus his Phrase is) mures nominis alieni, as Mice to other men's Good Names, who do corrodere famam alienam, nibble continually at, and take away from the Reputation of others. Sometimes they do this out of ill-will and revenge, sometimes out of envy, sometimes out of ambition to appear themselves more beautiful, by representing others as deformed; sometimes out of vanity. At some times you shall have them publishing the private and secret faults of others, amplifying and aggravating of them with many a black circumstance; and not contented, it may be, with doing once so, repeating the matter, and going over again and again with it. Sometimes they will do the feat more undiscernedly, by Libels; which are not unfitly defined to be Lies with Bells added to them to ring them up and down the Country. 
Lord Verulam.  Sometimes they will preface the matter with some shows of sorrow, and good affection to the Party they are speaking of; such as S. Bernard thus describes: You may observe, saith he, great sighs introducing the Relation; the man speaks tanquam contusus & cum quâdam tarditate, dimissis superciliis, voce plangenti,— as if he were confounded, and ashamed of the matter, and loath to deliver it, making some stops, casting down his eyes, with a mournful tone he tells you, Vehementèr doleo, quia vehementèr diligo, I am very sorry for him, because I very much love and honour him: Et sic egreditur maledictio; so he prepares the way for his designed Reproaches, and makes them enter the deeper in the belief of those that hear him. Sometimes you shall have them commending a Person with a spiteful But after it, which shall cut the throat of their Commendation, and prove it to be nothing else but a politic cloak for their own maliciousness. Sometimes they will have a more secret conveyance still, which yet shall be no less effectual to their Neighbours discredit, by whispering and tale-bearing, and insinuating evil suspicions and surmizes, first to one and then to another, concerning him. These and the like are the common tricks of slandering tongues, wherewith they smite and wound their Neighbours Good Name, and thereby, as the Psalmist hath it," cut like a sharp Razor. 
Psal. 52.2.  But who would choose to be dealt with thus himself? to have all his secret lapses and infirmities proclaimed abroad upon the house top, heightened and aggravated to the utmost? to have many tales and forgeries spoken of him behind his back; and the good he hath at any time done undervalved, perversely interpreted, and misrepresented?  
3. We should not disgrace our Neighbours to their faces, by contumelious and opprobrious speeches, clamorous out-cries, railing accusations, querulous expostulations before others, cruel mockings, taunts, and derisions, laughing them to scorn, and showing that we undervalue and slight them, (whether by words, or gestures, or actions, it matters not) as if they were fools, or unworthy of any regard or honour from us. We cannot endure this practice in others towards ourselves.  
4. We should not countenance any who make it their employment to go about with odd reports, and rumours, and whispers, to undermine the credit of other men; for in this case, as was intimated before, No Receivers, no Thiefs. Were there none that had itching ears to hear with delight of other men's imperfections, faults, and miscarriages, there would be fewer reporters of them, and we ourselves, I am sure, would not like that other men should cherish and countenance any who so injure us.  
5. We should not harbour evil surmizes and suspicions of others, without cause; much less judge rashly of them, and pronounce unadvisedly upon them, determine of their thoughts and intentions, which we know not; construe doubtful matters to the worst, without regard had of circumstances; or be ready and forward to believe ourselves, and hand down to others, every slanderous accusation we have at any time heard concerning them: For we would not have other men think evil of us without ground or reason; we would not have them judge boldly and severely of our thoughts and intentions; we would not have them make the worst of all our actions; we would not have them believe every flying report concerning us; we would not have them report with confidence what they chance to hear at any time of us, whereby our interest in others good opinions, our Good Name and Reputation may be endamaged. We are therefore in all these cases indispensibly obliged to preserve the same innocency towards other men.  
Were this Rule practised as it ought to be, there would be no profane Cham's, 
Gen. 9  taking pleasure in the disclosing of their Father's nakedness: There would be no blaspheming Shimeiss, railing at, 
2 Sam. 16.  and cursing others to their face: There would be no traducing haman's, 
Esther 3.8.  accusing others falsely behind their backs: There would be no informing Zibas, 
2 Sam. 16.  to steal away the good affections and esteem of any from their truest friends, by sinister and unworthy suggestions.: There would be no slandering Sanballats, to disperse abroad defamatory Letters concerning the innocent: 
Neh. 6.6.  There would be no cursed Doegs, 
Psal. 52.  whose tongue deviseth mischief, and loveth words that may do hurt: There would be no libelling Jehoashes, 
2 Kings 14.9.  to lessen the worth and repute of others by Parables and Comparisons.  
Had this Rule been observed, John the Baptist for his Abstinence had never been censured to have a melancholy Devil within him; 
S. Mat. 11.19.  nor our Blessed Saviour, for his eating and drinking, 
S. Luke 7.34.  to be a wine-bibber, and friend to Publicans and sinners: 
Act. 28.4.  S. Paul had not been thought a murderer, because the Viper cleaved to his hands; nor yet the suffering Galileans, 
S. Luke 13.1.  or those on whom the Tower in Siloe fell, upon that score only sinners above the rest.  
In a word, There cannot be a better protection against the injuries of a false or malicious Heart or Tongue, than this.  
And thus now I have declared the third Particular somewhat largely, that we are trained up by this Rule to an universal Innocency towards others, not to do them any wrong or injury in any capacity, in their Persons, Souls, and Bodies; in their Relations, in their Goods and Possessions, or in their Credit and Good Name. Thus he that loveth another as himself, and consequently doth to another as he would be done by himself, hath fulfilled the Laws that require this Innocence from us: For, this, saith S. Paul, 
Rom. 13.9, 10.  Thou shalt not commit Adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other Commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy Neighbour as thyself. Love worketh no ill unto his Neighbour; therefore Love is the fulfilling of the Law.  
Fourthly, In case of wrong and injury done unto another (as who is there that in all points, and at all times preserves innocency?) this Rule enjoins us to make, as we are able, Restitution or Reparation, Amends and Recompense for the wrong and injury we have done; for so we all desire and expect that others should do to us. Where the Party is disabled to make a real satisfaction, there is yet a reparation due by humble and penitent confessions and acknowledgements: but where the Restitution may be in kind or value, these alone will not suffice. Zacheus his resolution is fit for our imitation, If I have wronged any man by cozenage, 
S. Luke 19.8.  forgery, and falsehood, I will restore ; at least I will restore according to what I have wronged him of. It were not difficult to show, that there is no true repentance without this, and consquently no forgiveness of the wrong and injury done, to be looked for at God's hand, according to S. Augustine's saying, Non remittitur peccatum nisi restituatur ablatum: But the Motive I have now to urge is, because every one looks and desires that this restitution be made unto himself, that there be a satisfaction and amends for the wrong and injury done him; and this satisfaction must be according to the wrong done.  
If therefore thou have wronged thy Neighbour's spirit by wilful vexation and grieving of him, thou art bound to make him the amends of an acknowledgement, and the supplies of what comfort thou art able to administer.— If thou have wronged his soul by enticing him to sin, or being a means of his continuance in sin, thou art obliged to make him reparation according to thy power, by provoking him to repentance, and using all those good methods of inviting him to Virtue and Goodness, which are fittest to countermine the ill methods and arts of sinning thou hast formerly prescribed him.— If thou hast prejudiced him in his Body, or any part or member thereof, thou art obliged to make him satisfaction according to the value of that loss he hath thereby sustained.— If thou hast taken away his Goods, thou art obliged to restore them.— If the spoil of the Church, the Inheritance of Widows and Orphans, the Hire of Labourers be in thine hand, thou art obliged to part with it.— If thou hast spread false reports of thy Neighbour, thou art bound to unsay them.— If thou hast blasted his reputation, thou art engaged to do what thou canst to set him right again in the esteem of others, etc.  
He that hath wronged and injured another, and makes him not some amends for the wrong done, declares that he is still of the same disposition, and likes and approves well enough of the wrong and injury that he hath done him. He that withholds any thing that is another's from the right Owner thereof, which he had unjustly gotten and procured from him, justifies himself in his unrighteous usurpation and theft: and whoever doth any of these things, deals not with others as he is desirous to be dealt with.  
Some injuries there are which admit not of a restitution, which cannot be undone again: Sometimes also the Offender is utterly disabled for making any competent and real satisfaction; and there the wrong doer stands obliged to a supply of confessions and acknowledgements, repentance and godly sorrow. Sometimes the person wronged is not in being, and then the restitution is due to the Heirs of his Body and Fortunes, or, if he have none, to the common Heirs of every good man's Charity and Abundance, the Poor, I mean, and Indigent. But whoever he be that have wronged his Neighbour, is unquestionably engaged to make him some amends, by the profession of his sorrow for the injury done, and his resolutions of doing so no more, and witnessing to the reality of that good profession by a present return of what he hath unjustly taken away, and making reparations, as he is able, for the damages another hath sustained through his injustice.  
Innocence in the first place is to be preserved, and no wrong done; but in case of a miscarriage, there lies a necessity of repentance, restitution, compensation, and amends upon him that hath done the injury: for this is that which we every one desire from others.   

SECT. X.  
FIfthly, This Rule obligeth us to a respective obedience and submission to all our Superiors, because this is the temper that we like, and wish, and commend in all that are under ourselves.  
Notwithstanding the great equality between us all by Nature, as we are Men, and by Grace, as we are Christians, before spoken of; we are yet by the Will and Providence of God, in compliance with the necessities and convenience of Society, ranked, disposed, and ordered into several degrees and stations, some above others. Orders can never be in Families and Kingdoms, Church or State, without Government; and Government is in vain, and impossible indeed, without Obedience and Subjection. Now this Virtue, which is so necessary to the well-being of the World, I am to recommend from the Rule discoursed on; & the more effectually to do it, I will briefly run through the several sorts and degrees of Superiority and Authority which we are by this Precept engaged in our several places to be submissive and obedient to. And,  
(1.) I begin with that which is first in Nature, the Authority of Parents over their Children. Many are the complaints and lamentations we have heard from Parents about the obstinacy and rebellion of their Children. Many heart-breaking sighs, many cutting thoughts, many tears of sorrow have had this original. The most ungracious Children themselves, when they afterwards live to become Parents, demand and expect reverence and obedience from the Fruit of their own Loins; loath, and execrate, and punish, what in them lies, the undutifulness and disobedience of their own Children, when they will not be ruled by them, when they refuse their lawful Commands, resist and rebel against their corrections, or dispose of themselves in the World without and against their consent and liking. How many, otherwise dear enough in the estimation and affections of their Parents, have yet upon this last account only been abandoned and cast off in utter displeasure, so as never to be owned and regarded more, because they took not their advice along with them, or made them not privy to their matching in the world? I will not deny, but the extremities and rigours of some Parents in this case may seem a little to entrench upon Humanity; but yet these are undeniable documents that every one approveth, wisheth, and looketh for the obedience and submission of his Children in all respects. Let those therefore who are Children remember their obligations unto this obedience, dutifulness, and submission to their Parents; because, if ever they live to be Parents, they would desire the same from their Children: Let them be as dutiful, submissive, and obedient to their Parents now, as were they Parents themselves, they would wish their Children should be to them. Hadst thou Children thyself, thou wouldst expect they should go and come at thy bidding, they should observe thy beck, they should be awed with thy presence, they should humbly ask thy Blessing, and in case of a default they should beg thy pardon, and kiss the rod wherewith thou chastisest their folly; that whilst they are at thy provision, they should rest contented with what Clothing, Food, and Maintenance thou judgest to be fittest for them; and when they are entering themselves into the World, they should take thy consent and counsel with them, in the choice of that way and course of life they design, or that Consort they intent a Marriage with: and therefore thou art beyond dispute concerned in these Particulars to give proof thyself of thy obedience to thy Parents.  
The undutifulness of Children towards their Parents is oftentimes requited by God in kind by the heavy Plague of undutiful Children.  
(2.) I will next instance in the Authority of Masters over their Servants. What, I pray, is the good quality that every Master wisheth and looketh for in his Servant, but Obedience? Servorum hic contemptus maximus est, 
Salvian, l. 2.  si non faciant quod jubetur: This is the greatest contempt Servants are capable of, not to do what is commanded them; for the very notion of a Servant speaks dependence upon the will and pleasure of another. Let Servants therefore suppose themselves a while in their Master's place, and put the question home to their own Conscience, what kind of Servants they would then wish to themselves; and such let them be to their own Masters. This would speak out to them as fully as the express command of the Apostle, 
Eph. 6.5, 6, 7.  Servants, be obedient to them that are your Masters according to the flesh, with fear and trembling, in singleness of heart, as unto Christ: not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart, with good will doing service as to the Lord, and not to men.— For who would allow of such a Servant, the motions of whose labour, and industry, and obedience kept pace and time only with his Master's eye; whose duty and diligence are ruled wholly and altogether by his Master's observance, who doth not his work out of love and conscience, but fears more to be taken idle and negligent, than to be so indeed?— This would speak out as much as the Exhortation S. Paul commissions Titus to give Servants, 
Tit. 2.9, 10.  That they be obedient to their own Masters, and please them well in all things, not answering again, not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things.— For who is there but abominates unfaithfulness, crossness, saucy replies and answering again in Servants; when in stead of doing their duty cheerfully and conscionably, they parley, and mutter, and debate upon the Commands given them, or echo back the last words of their Master's Admonitions and Reproofs, as if they intended to fling them in his face again?  
(3.) Come we next to the Authority of Princes over their Subjects, and Magistrates over those who are under their respective Jurisdictions; where indeed the case is so much the same as between Father and Children, Lord or Master and Servants, that both the same Names are communicated to them, and the same Commands interpreted of them.  
Can Subjects but once impartially suppose themselves in the place of their Princes, having a charge from God to provide for the welfare and security of the People, and that charge clogged with many difficulties in the performance of it, with many an interruption to their private ease and quiet, with many an hazard of their Life and Persons, they would certainly learn to think the Obedience of Subjects highly reasonable: and, whereas an upstart Generation hath been very eager to snatch from their Prince all manner of Power about the ordering of Religion, they would questionless be of another mind.  
Religion is the chiefest Policy in order to a Kingdom's happiness; Religion is the chiefest means of God's Honour in the World; Nothing moves men so violently as Religion doth: Nothing therefore can do more harm and mischief than false persuasions about Religion, false Doctrines spread abroad under the colour and pretence of Religion. How then can any Prince give account of himself to God, whose Minister he is in the World; or how can he secure the Honour of God, and the Interest of his People, yea the Crown upon his own Head, where the Power of Commanding and forbidding in Matters of Religion is denied him, or taken from him? Certainly not considering Subject would be willing to this, were he in his Prince's place. What good Parent would not take it ill to be abridged of the Power of Religiously Educating his own Children? What good Master would not take it ill to be restrained from this in his Family? And yet the furious Zealot will deprive his Prince of that poor degree of Authority, which himself is willing to usurp as a Father or Master, nay, it may be, where himself is neither Father nor Master, in his Prince's Dominions. The conscientious Rebel (such I mean who pleads Conscience for his Obstinacy and Rebellion) labours to salve all by the distinction of Civil and Religious Obedience: Obey his Prince he will in Civil Matters, (though here too sometimes 'twere well if he were more civil in his Obedience) but in the Matters of Religion, saith he, what hath the Prince to do to command? Every one must follow the light of his own Conscience. A most dangerous Principle, that tends to the undermining and subversion of all Order in Societies. And 'tis very observable, that the most eager Asserters of this universal and unbridled Liberty to Private Spirits in Matters of Religion, whensoever themselves have mounted into Authority, have seen a plain necessity of curbing and restraining it by Laws and Power.  
If then Subjects were once disposed to do to their Princes as themselves, were they in their room and stead, would desire to be done unto, they would questionless approve themselves most ready and dutiful, not only in Civil Obedience, as 'tis called, to the expense both of their Blood and Fortunes for the Public welfare, upon their Prince's commands; but in a Religious Obedience also, welcoming and observing the Public Orders for God's Worship and Honour, which are not plainly contrary to some Divine Command, they would stick at the doing nothing enjoined them, but that the doing whereof were apparently sinful, the transgression of some known Law of God: and were the matter itself doubtful, they would judge it equal for the weight of Public Authority to turn the Scale; they would determine, that in such matters where they must venture to err on the one side or on the other, 'twere best for them to take the surer side; that side, I mean, which, besides the equality and probability of Reasons to counterbalance such as are laid against them, hath the overweight of Authority, requiring Obedience, by virtue of God's general Command, in all things that are not manifestly sinful: For certainly the Public Peace and Quiet cannot be upheld and provided for with a more limiting determination.  
The same Rule obligeth inferior Magistrates to be as truly obedient to the Supreme, as they expect the meanest Subject should be to them. Inferior Magistrates stand in a double capacity, the one of Governors, the other of Subjects. Governors they are, according to the extent of Power communicated to them over those that are under their Charge and Jurisdiction: but Subjects they are themselves still, in reference to the Higher Powers by whom they were sent, and from whom they receive their Commission and Authority. 'Tis in an Army no less a Crime for any Officers to oppose and disobey their General, than for Common Soldiers to oppose and disobey their respective Officers; and 'tis no less a Crime for the General himself to oppose and disobey his Prince, from whom he hath his Commission, than for any of his Officers to oppose and disobey him: Nay, the crime of disobedience is still the higher, according to the eminency of the Authority disobeyed and opposed. And the truth is, that which aggravates the contempt shown to the meanest Officer in a Kingdom, is the violation of some or other degree of Authority communicated from the highest, though through divers hands, unto him. There is no man but expects as much to be obeyed himself by the Officers whom he commissions and employs, as they can do by any over whom some measure of Authority is delegated to them. A Nobleman justly looks for as true observance from the Steward of his Household, as he doth from the meanest Servant under him.  
Were this Lesson therefore of doing as we would be done by, inwardly digested, there would be no danger at all of the Rebellion of Subordinate Powers against the Supreme and Sovereign, nor indeed of any Subjects against the Subordinate Powers sent and placed by the Supreme over them.  
(4.) My next instance shall be in the Authority of Priests and Ministers over their People, Spiritual Pastors over their Flocks, the Congregations committed to their care, inspection, and government. And here I will not meddle with that share of Authority which is derived purely from the Supreme Magistrate to them; wherein yet they are as dutifully to be obeyed, as any other Officers commissioned and employed by the Prince: but with that spiritual Obedience which is due unto them, by virtue of their spiritual Authority derived from Christ himself. Such as that which S. Paul commends in his Corinthians towards Titus, and which endeared Titus his affections unto them: 
2 Cor. 7.15.  His inward affection, saith he, is abundant towards you, whilst he remembreth the obedience of you all, how with fear and trembling you received him; viz. out of reverence to his spiritual Function, Power, and Authority.  
'Tis not now an external Reverence I am pleading for, the Cap and Knee, courteous Salutations, good words, an outwardly respectful demeanour towards God's Clergy. 'Tis usual with People to suspect such Pleas as the issue of their Author's pride and ambition; and he is of a poor, mean, and unworthy spirit, who sets any great value upon those trifles and formalities. Bu● the thing I aim at is more substantial and weighty; something without which our Office loseth much of its proper effects and success in the World; somewhat, by the denial of which our People offend God, and wrong their own Souls, transgressing these and the like plain Commands and Exhortations of Holy Writ; 
1 Thes. 5.12, 13.  We beseech you, brothers, to know them which labour among you, and are over you in the Lord, and admonish you, and to esteem them very highly in love for their works sake. 
Hebr. 1●. 17. " Obey them which have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you. 
Mal. 2.7. " The Priest's lips should keep knowledge, and they should seek the Law at his mouth; for he is the messenger of the Lord of Hosts. 
1 Cor. 4.1. " Let a man so account of us as of the Ministers of Christ, and Stewards of the Mysteries of God: I might add, as Ambassadors of Christ; for so the Apostle elsewhere, 
2 Cor. 5.20.  Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead.— Be the person of the Minister what it will, his Authority is to be considered and reverenced: That of our B. Saviour extends to the very worst; 
S. Mat. 23.2, 3.  The Scribes and Pharisees sit in Moses Seat, all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works, for they say and do not. The Vices of their Persons you must beware of; but the Authority of their Place and Function is still to be heeded by you.  
It hath been almost the ruin of the Protestant Church, upon a deadly dislike of Popish Tyranny, to cast off this yoke of Christian Obedience; and it was several years since considerately pronounced by a grave and reverend Divine, now with God, That an open, 
Dr. Jackson, l. 2. c. 9  malapert, scoffing disobedience to all Ecclesiastic Power, professed by the meanest, and countenanced by many great ones of the Laity, is a sin that to all that know Gods Judgements, or have been observant to look into the days of our Visitation, cries loudest in the Almighty's ear for vengeance on this Land.— We, I confess, of the Clergy do sometimes, by our vain and sinful lives, too much forfeit our credit and Reputation among the People, and expose our Authority to the contempt and despising of the disobedient, when we live in such sort as he on whom Sir Thomas More jested, That he would not for any good hear him say the Creed, lest he should take it for a lie coming out of his mouth. But whatever be, as hath been said, our personal miscarriage, that will not absolve our People and Hearers from the guilt of their disobedience, in contemning or disobeying that Authority from whence we have our Commission, and in the Name whereof we propound Divine Truths to them. Thus far at least they ought to obey, to believe what he delivers in the Name of God for a Divine Truth, as such, unless they know the contrary, or till they have taken the pains to examine it; to set about the Duties which he calls them to, and to shun and avoid the Sins he warns them of; remembering that he is to them the Messenger of the Lord of Hosts, the Ambassador of the living God, speaking in Christ's stead; and so the contempt of their slighting of, and disobedience unto him, will be interpreted as done unto Christ himself; for so he hath said of and to his Ministers, 
S. Luk. 10.16.  He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.  
'Tis ordinary for People here to make the Exception against their Teacher's Life; or to pretend, that he may go beyond his Commission; or to allege, that they are not convinced there is any express command from God for such things as he delivers, and presseth on them in God's Name, etc.  
But 'tis well replied here, 
Vide D. Jackson ut ante, l. 2. c. 9  That although a man should know a Constable, or some greater Officer, pretending Commission from the King, to be a notorious lying Knave, or treacherous Companion, yet were it not the safest way to tell him that he lied, when he charged him to obey him in the King's Name, nor to make a scoff of his Authority, or to reply he would not believe he had any, because he might abuse himself and it at other times: If so he do at this time, he may answer it before his Betters hereafter; but in the mean while it were best for the Party commanded to obey him, till he be certain that he did either feign Authority where he had none, or else abuse it in this particular. And if Officers should not be obeyed in the King's Name, until men sought out the truth, whether they had a lawful Commission, or but a counterfeit one; or whether they did not exceed and go beyond their Commission, the King's Majesty would want a great deal of necessary Service, and the Common-weal be at an ill pass for the continuance of Public Peace.  
Now, as my Author excellently adds, did most men fear God as much as men, or the Son of Man, the Judge of quick and dead, as much as earthly Judges, they would not so often withdraw their neck from the yoke of Christian Obedience (being charged to undertake it in Christ's Name, and as they will answer it at that dreadful day) upon such silly exceptions as they do. Be the Minister as they list to make him for his life, it hath pleased God to make him his Messenger, his Officer to demand Obedience of them; and shall it serve their turn to say, We will not believe that God sent him with this Message; or sure he goes beyond his Commission; when they know nothing to the contrary, but only will take occasion from his Person to discredit his Doctrine, if it control them in the pursuit of worldly affairs, or cross and gainsay their humours and pleasures.  
Thou repliest, it may be, thou seest no evidence that Christ commands thee. But dost thou absolutely and infallibly know that he doth not call thee at this time to try thy Obedience in this particular? If not, how wilt thou answer thy Judge, when thou shalt appear before him, why thou out of the stubbornness of thy heart didst more respect thy private gain or humour, than his heaviest displeasure? Should thy answer stand for good, when thou shalt say to his Messenger, 'tis more than I know that Christ commands me, than should the damned be justified at the day of Judgement, when they shall truly reply, they knew not that ever Christ did supplicate to them sub formâ pauperis, Lord, when saw we thee an hungered, or a thirst, or a stranger, etc. Most of them questionless had less probabilities to believe this in their life time, than thou hast now to persuade thee of this particular: For thou mightest have known that God had commanded thee by thy Pastor, unless thy bad desires and corrupt affections had made thee blind. But neither shall theirs nor thy ignorance herein help; for ignorance, which is bred of bad desires, corrupt affections, or greedy appetites, brings forth hardness of heart and infidelity; so that seeing thou shalt not see, and hearing thou shalt not hear, nor understand the warnings for thy peace, because thou hast formerly shut thine ears at thy Pastor's Admonitions, or raged at his just Reproof; and the Law of God binds thy Soul, upon greater penalties and better hopes than all the Laws in the World beside could bind thy Body (even upon the hope of everlasting life, and the penalty of everlasting death) to lay aside all carnal self-love, and all worldly desires, for the finding out of the true sense and meaning of it, as well as to obey it when thou hast known it; and when any point of Doctrine or Practice in general or particular is commended to thee by thy Pastor, God's Word doth bind thee to search with all sobriety and modesty the truth and force of all the motives and inducements which he shall suggest unto thee, all private respect laid aside, lest thou become a partial Judge of evil thoughts: and if thou canst not find better Resolution, it binds thee to rely upon his Authority, and that so much the more, as thou hast more persuasion of his fidelity and sincerity also.  
I have digressed the rather in this point, because I look on this as a chief and principal reason why we so much beat the air, why the Labourers in God's Harvest do gather the wind, why Paul doth plant and Apollo water to no purpose, viz. We are not believed and received as the Stewards and Dispenser's of the Mysteries of God, as the Messengers and Ambassadors of God, sent and appointed by him to teach his Will and press his Commands, to reprove, and admonish, and exhort in his Name. No more is allowed to a Minister by the generality of People, than what they would to a stranger, to any inconsiderable person in the World, who ought to be believed and observed by them, in whatever carries the express face and stamp of a Divine Command visible in its Countenance.  
But that whereby I am to press this Obedience here, is the Rule of our Blessed Saviour. Were you in our stead, had you, as we have, the care of instructing, informing, and admonishing others committed to you; did you watch for their souls, as they that must give account; were you appointed the Ministers and Vicars of Christ among them, you would certainly expect they should reverence your Authority, they should hearken obediently to your Doctrine, they should never dare to reject or slight it, but upon clear evidence to the contrary; they should set themselves about the doing those good things in particular, which in the Name of God you recommend to them in order to their eternal Good, and decline those evil and vicious courses in particular, which you reprove them for, and admonish them to leave and forsake. You would not take it well, that ignorant Persons should give you the lie in Points whereof they are no capable Judges. 'Tis true both of Scholars and Christians, Oportet discentem credere, Learners must at first believe and receive on trust what is delivered to them, till they are able themselves to gainsay upon knowledge, and evince the contrary. What Schoolmaster would not severely rebuke and chastise the sauciness of that Child who should oppose the Rules he understands not, in stead of receiving and admitting of them on his Teacher's Authority? What Pilot would not condemn and chide those pragmatique Passengers, who having themselves no skill in Wind and Wether, in Stars or Compass, should yet boldly intrude into his place, and teach him how to steer the Ship.  
Men do not certainly as themselves would be done by were they in their Minister's stead, when in a doubtful and ambiguous matter, which themselves are not able to examine or look into, his Authority may not determine, or at least move them to an impartial weighing of those Arguments, and Motives, and Considerations which in God's Name he propounds to them; when his Reproofs and Counsels can find no entrance; when they will not so much as draw near to the place appointed for their instruction by him, or if they are there, trifle away their time in other matters than a diligent attention to what is spoken to them by the Messenger and Ambassador of the Living God.  

Prov. 25.12.  As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear, saith Solomon: But 'tis the disobedient ear that renders all Reproofs impertinent and misplaced, makes them lose their grace and efficacy.  
Why do we preach, if not to be believed and obeyed by our Hearers? And woe is to us if we preach such things as are not fit to be believed and obeyed by you. But obeyed we cannot be, unless we are first believed, and believed we cannot be understandingly, unless we are first heard and attended to. So than you must give proof of your Obedience, first by coming to God's House, where you may be instructed; and when you are there, by reverend attending on the Teacher, and not rejecting what he offers to you from God, without full and clear evidence to the contrary; and when you are gone home, by an impartial examination of that which seemed at the hearing of it most doubtful to you, and a practice according to whatever goodness you have been persuaded and directed to. And all this is no more than what is most just and equitable in order to your own good and salvation, a due you own to the Authority of your Ministers Place and Office, and what, if you could once suppose yourselves but in his room and stead, you would judge most fitting to be done.  
Were the Ministers of God obeyed and reverenced by us, as by virtue of this Rule they ought to be, the disorders and exorbitances of private spirits would soon be reduced to an humble compliance with all good, useful, or innocent Appointments; and the highest Censures of the Church would strike more dread on People than they now do: Men would be afraid of being sentenced by the Ministers of Christ as cut off from the Communion of Saints, and so all visible Title unto Heaven.  
(5.) I will instance a little in the Superiority and preeminence of the Ancient above the Younger, according to that Law of God given to the Israelites, Thou shalt rise up before the hoary head, 
Levit. 19.32.  and honour the face of the old man. These are in a special manner the Image of God, as he is the Ancient of Days; their long life hath learned them much experience, and that experience is the way to wisdom: There is wisdom with the Ancient, 
Job 12.12.  and in multitude of years is understanding: And therefore some veneration, the signs and tokens of reverence, are a natural due to old men. 'Tis a woeful degeneracy which the Prophet Isaiah points at, when he saith, The child shall behave himself proudly against the ancient, 
Isa. 3.5.  and the base against the honourable: A degeneracy 'twere happy the World had never been acquainted with. There is no aged person but thinks he deserves some reverence from the younger; we ourselves, when we come to be old, shall expect as much, and therefore most shameful 'tis we should need to learn this piece of good manners: But most of all abominable, that any should despise and mock at the ordinary infirmities which attend upon Age, especially in their own Parents. 'Tis extremely unworthy, when they will not give the Ancient leave to speak, or sport at their useful Admonitions, till they come by years to see their own folly; but more odious still, when they revile them for the weaknesses incident to their Age; and most inhuman and barbarous, when they will not bear and relieve, as they are able, the infirmities of those aged Parents who brought them into the World, pitied and provided for them when they were weak and unable to provide for themselves, and gave, it may be, that Staff out of their hands, whereby they are at last, in the decay of their Age, beaten themselves.  
Whoever they are that deal thus with the Ancient, may look themselves hereafter to be so dealt with by Youth of an insolent and rude behaviour; and then they will remember sadly this wickedness of their youth; this sin of their youth will take hold of them. Harken to thy Father that begat thee, 
Prov. 23.22.  saith Solomon, and despise not thy Mother when she is old. This we should learn of ourselves, if we considered what we ourselves, after so long a life in the World, should expect from Youth, our own Children more especially.  
But whilst I speak of this, what must we conclude of such novelists both in Church and State, who despise and disparage, oppose and rise up against whatever Constitutions the Wisdom of the Ancients have made, for Decency and Order, Peace and Devotion, the promotion of Piety, and the security of the Common Welfare and Happiness? This is Pride notorious, and beyond all Appology.  
I might proceed farther to urge the respect of reverence which we own to any others that are above us in the gifts of Mind, or the outward good things and Riches of the World; but it shall suffice to have instanced thus far, by way of declaration of the fifth Particular.   

SECT. XI.  
SIxthly, The same Rule obligeth us to all the positive Acts of Justice towards others since we desire and expect that others should be so just to us.  
The Negative part of Justice, i. e. To do no wrong or injury unto any, hath been already spoken to under the notion of Innocency. The Positive Acts of it come here to be considered of, whereby we do suum cuique tribuere, render unto others that which is right and due; according to that of the Apostle, 
Rom. 13.7, 8.  Render unto all their deuce, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; own no man any thing, but to love one another.  
I will instance,  
First, In the distributive part of Justice, that which concerns chief such as are in Authority and Eminency over others, in the distribution of Rewards and Punishments where they are needful.  
(1.) This Rule will train them up to the Rewarding part of Justice. 'Tis the great defect in Distributive Justice, 
Charron of Wisdom, p. 399.  as it is commonly practised in the World, that it punisheth only, and rewardeth not: 'Tis lame of this Right hand, and inclineth only to Punishment. The greatest favour men usually receive from it is Indemnity, a Pay too short for them that deserve well. But this is that which every one naturally desires and expects, that his good works towards the Public, his usefulness and subserviency to the Common Good, be answerably acknowledged and rewarded. Gratitude is an undoubted branch of Justice; and Seneca 
Seneca.  brands the contrary Vice for intolerable and unsociable: Grave vitium intolerabile, quod dissociat homines. Now men in Place and Authority are the Dispenser's of the Public Thanks and Gratitude for Good offices and Deserts, and therefore stand obliged accordingly to distribute Honours and Rewards for the encouragement of Well-doers. There is none that deserveth well, but, though he act not purposely and only for Reward, and can be content to do well though he miss of it, yet he reasonably hopes and expects some grateful return proportionable to the degrees of his Merits.  
(2.) This Rule leads also to the Punishing part of Justice, when there is need for it. At the first view indeed it may seem otherwise; for what Malefactor is there who desires to be punished, who would be punished if he could help it? And therefore one would think, if the Judge dealt by him as he would be done by himself in his case, he should spare and acquit him, in stead of condemning and punishing of him. But here we must call to mind what was premised in the explication of our Rule, to wit, that we are to understand it of no other Will but that which is regular and well-ordered, and complies with the Dictates of religious and sober Reason. Now if the desires and expectations of the Malefactor were such, he could not but will the Corrections and Punishments which are for his own amendment, or for the Public good, the warning and safety of others. Punitive Justice is really a Branch of Goodness, aiming at the Offenders reformation where the case will allow it, and the Common Good, to caution and terrify others from imitating so bad an example, lest they share in the like shame and punishment. It may be so, I confess, that the Common Good may prove inconsistent with the Private and Particular Good of the Offender. A Murderer or Traitor, for instance, that hath forfeited his Life to Justice; the Common Good requires that Justice smite him with her Sword; his Particular Good, that he have a longer time of Repentance vouchsafed him; and were the Judge in his case, he would no question wish the later for himself. What therefore must he do here? I answer, What he can, to promote the real good and repentance of the Offender; but yet the Common Good is far more valuable and desirable than any Private and Particular Interest; and Public Persons, men in Authority, are to look on themselves as Representatives of the Society, whose Good they are to serve, and must consequently do for it whatsoever they should reasonably expect to be done for their own security. Now 'tis unquestionably for the good and benefit of the whole Community, that insolent, stubborn, and notorious Offenders be put to open shame and punishment. A private and personal pity in this case is the public wrong and damage. Magistrates therefore are not to weigh so much what they would desire themselves were they in the Offender's room, as what they should reasonably desire and expect, were they in the place of the whole Community and Society whose good their Office is designed to serve. He that spares a notorious Offender, gives him liberty to do more wrong and injury, and countenanceth many to follow his example, in hopes of the like impunity, to the great prejudice of the common welfare. He that spares a Murderer, entails God's Curse upon the Land; and he that spares a Traitor, winks at a notorious Murderer, and declares but little value for the Public Safety, bound up in the Life and Welfare of a King or Sovereign.— But then, besides this, the execution of Justice is the best means to secure the common practice of this excellent Rule, which hath so great an influence upon the Public welfare; and 'tis the Magistrate's charge and duty, in order to the Common Good, to teach Offenders, who have certainly broken the Rule by doing wrong and injury, how ill they have done, by making them to suffer and smart for it, and so to warn others not to follow them in so doing. As no body therefore is willing to be wronged, so he is to discipline others not to be willing to do wrong, by inflicting those Punishments which the Offender is as unwilling to undergo, as the Party offended was to suffer the wrong done. It were better, no question, for Offenders, if such Punishments and Corrections were more constantly inflicted, whereby they might be brought in time to repentance and amendment; and 'twere better for the whole Community, if the punitive acts of Justice were more impartially applied than they are. Certainly, could a Child choose reasonably, he would rather ask the wholesome severities of Discipline from his Parents, than a fond indulgence of that Liberty which is like to prove his bane and undoing: And therefore when Children are grown up to years of maturity and understanding, they find reason to bestow thanks both on their Parents and Masters for this part of Nurture as well as any other. And there is as little question but, would Mastistrates, and those who are in Authority, listen to the cry of the Community, to the cry of Church and State, they would be more vigilant and diligent in the inflicting of punishment upon the Transgressor's of the Laws than they are, for the security and promotion of the Common Good and Welfare.— I proceed,  
Secondly, to the Commutative part of Justice; those Offices, I mean, which concern Commutations, Contracts, and Agreements, with the like Instruments of Humane Converse. And here I will declare in like manner by Instances how the several Branches of Justice are deducible from the Rule before us. And,  
(1.) 'Tis a common due we own to all men with whom we are linked together in Society, to speak the truth; Putting away lying, 
Eph. 4.25.  to speak every man truth with his Neighbour, as the Apostle hath it. Speech is the Key which unlocks and opens our Minds and Thoughts to each other, the chief means of all our converse and intercourse each with other: but lying altogether frustrates and disappoints the ends of Speech: In stead of acquainting others with our mind and thoughts, it deceives and misinforms them; and silence is more sociable than untrue speech. We desire other men should speak the truth to us, to inform and satisfy, and not to cheat and delude us; and therefore we are obliged ourselves to speak the truth, and not to lie unto others.  
(2.) The same Rule trains us up to all Justice in Buying and Selling, so that the Tradesman shall neither by an under-price, below what the rest of his Occupation can live by, gain away their Custom from them, nor yet enhance the price of any Commodity above the value of it, that I mean for which it may be sold, and which is the ordinary Rate of it; so that the Buyer shall have a valuable matter for the Money which he gives, and the Seller also a valuable Price for that which he parts with, but neither of them make their Gains out of each others Losses. Every honest man would so buy as the Seller might live by him, and have a moderate and ratable consideration for his Art, and Pains, and Hazards; and every one that sells justly can desire no more.  
The Rule of Justice in all Commerce and Traffic in the World is aequalitas accepti & redditi, an equality of proportion between what is received and what is returned, that there be a valuable given for a valuable, which cannot be secured more effectually than by the Rule we are upon; The Buyer to suppose himself in the Sellers place, and the Seller again in the Buyers, the difference of circumstances allowed for. The one is to sell, not as himself buys, for he cannot live without some gains; but as he would reasonably desire to buy were he in his Customers room, i. e. for moderate and conscionable gains: And the Buyer again should willingly give those moderate and conscionable Allowances which the thing he purchaseth, rated together with the Pains, and Hazard, and Art of the Seller is valuable for; i. e. such as were he himself in the Sellers room he would desire from another.  
(3.) The same Rule obligeth us to all Justice in the performance of our Words, Promises, Covenants, Contracts, or Oaths. He that promiseth to another (be it by word of mouth or writing, it matters not) conveys away a Right and Title unto that which he promiseth; but is deeper still engaged to the performance, if he have called God in as a Witness to the Contract and Promise made by him. The good man's character is, 
Psal. 15.4.  that though he sweareth to his own hurt and damage, he changeth not: So regardful is he of those Promises he hath sealed by Oath, that he will perform them, though it be to his own prejudice. And certainly this Rule will train us up to make Conscience of the same, to keep our Promises, to perform our Covenants, to make good our Words and Oaths; for this we desire and expect from other men: we build upon their Words, we trust to and rely on their Engagements, Bonds, and Covenants; we look they should stand to their Agreements; we brand it for the highest injury and wickedness, for any that have given us the greatest security upon earth, I mean an Oath, to show themselves  and perjured together. But 'tis a shame to speak how much the Christian World degenerates in this Point: Famous was the instance of that eminent Heathen the Roman Regulus, who being taken Prisoner of his Enemies the Carthaginians, and obtaining leave of them to go home to Rome, to treat with the Senate for a Commutation, or exchange of Captives, with promise if he sped not, to return again; first gave weighty Reasons to the Senate to dissuade them from the Commutation, and then returned back himself unto cruel usage, rather than he would falsify and violate his Faith and Promise.— But we must renew the Psalmists complaint, 
Psal. 12.1, 2.  Help Lord, for the godly man ceaseth, the faithful fail from among the Children of men; they speak vanity every one with his Neighbour, with flattering lips and with a double heart do they speak.— They lie in their hearts, when they promise, and after their promise made lie again to men in their performance; they esteem their words but as wind, and their Covenants in writing little more than scribbled Papers, wherein they are not concerned. In the exacting of their Debts from others they are like the Servant in the Parable, who finding his fellow-servant that ought him an hundred pence, 
S. Mat. 18.  laid hands on him, and took him by the throat, saying, Pay me what thou owest, despising his submission, slighting his entreaties, stopping his ears to his Requests, using no forbearance, but casting him forthwith into Prison till he should pay the Debt.— But when they should come to discharge their own to others, good words at best are their present payment, Sir, have patience with me, and I will pay you all; Forbearance is the thing they intentionally drive at, but the payment of all goes slowly on. Now, did men as they would be done by, they would not only in cases of apparent necessity forbear others upon their requests, as themselves in the like cases would desire to be forborn; but would as faithfully and seasonably pay their Debts to others, as they desire other men should discharge theirs to themselves. Every one would look upon the violation of his own Word, Promise, or Oath, with as evil and censorious an eye, as he doth on the unfaithfulness of others.  
Here let me drop a Remark upon the notorious injustice of such who have plighted their Faith to each other in the solemn Promises and Precontracts of Matrimony. For either of them to fail, without a mutual Release, is an injury the Heathens would blush at: And they need no more to excite them to be honest and punctual each with other, than the consideration of what the one Party expects and desires from the other. How ill would he that breaks his Faith have taken it, should she have broken hers first? And the same may be said of the Woman. Besides that in this case the injury is valuable not only according to the prejudice resulting from this unfaithfulness, but according to that degree of affection which the Party is engaged in with whom the Faith is broken.— To this I will yet add one other. I would to God it were especially laid to heart by men, how indispensibly they stand obliged to their Sovereign by virtue of the Oaths of Supremacy and Allegiance sworn by them; and that all Officers would impartially consider how strongly they are engaged by the respective Oaths taken by them at their entrance upon their Offices, and then, I am sure, a discharge of the same would be looked upon as an undeniable Branch of Justice, which they would as readily set themselves about, as they require and expect any others should do about the performance of what they swear to. But because of the monstrous breach of Oaths, this horrid dishonesty, injustice, and perjury, the Land mourneth.  
(4.) The same Rule teacheth us to be true and faithful in all our Trusts; for that we desire and expect from others ourselves. Now,  
(1.) Every man's Calling and Office is his Trust. We expect men should be both skilful and faithful in their Callings and Employments; and therefore such should we approve ourselves to be.  
(2.) He that leaves another a pledge of his Fidelity in the performance of his Contract, as a Trust to be returned again upon the performance, may after that performance challenge the same in the nature of a Depositum, to be rendered and restored again without hurt or impairing; for thus we expect other men should deal with us.  
(3.) He that commits his Secrets to another to be concealed, admits him to a Trust which he is not to violate." Discover not the secret of another, 
Prov. 25.9.  saith Solomon. This disclosing of Secrets, however common it be in the babbling Age wherein we live, is the highest affront and injury to Friendship imaginable, the bane of Amity, and no man is willing to be served so himself. 'Tis supposed always, that nothing is to be communicated by way of Secret, which tends to Treason and Conspiracy; for in this case to conceal is to partake of the Gild, and become a Partner in the Iniquity.  
(4.) The Executors and Administrators of the Goods of the Deceased have a great Trust lying upon them, by virtue of the Will of the Deceased; and the Will of the Deceased hath always been esteemed a most sacred Band of Fidelity. The last Trust we can leave with any, is the Execution of our Will and Pleasure when we are gone hence; and though the Parties that have left the Trust are in no capacity, it may be, of taking cognizance of the performance, yet we may reckon with ourselves, that God takes so much the more notice of it, and will exact so much a stricter account at the hands of those who are concerned: And they who presume to rob the Dead, or thwart their last Will and Pleasure, should, methinks, have the Ghosts of their departed Friends continually haunting of their Fancies, and upbraiding them with their injustice, unfaithfulness, and breach of trust? Who would be thus dealt with himself? Nay, it would add to the dissatisfaction of our Spirits at our decease did we not confidently rely upon the faithfulness of others in the observing of our last Appointments.  
Of the same nature are Feoffees entrusted with the Conveyance of Lands unto Pious uses; only their injustice is the more aggravated by the injury they do the Poor, and their impiety towards God, as well as their contempt and unfaithfulness to the Wills of the Dead.  
(5.) To these might be added Tutors and Guardians, who are entrusted with the Persons and Estates of others during their Minority. Governors and Protectors in like manner with their Infant Prince; and they who become Sponsors and Sureties to the Church at the Baptising of Infants, to see to their Instruction and Education in order to a Virtuous and Christian Life.  
The violation and breach of Trusts is an inexcusable Branch of Injustice, which we ourselves would be most ready to exclaim against in others; and therefore Fidelity in every Trust committed to us, is a piece of Justice we are by this Rule to charge ourselves withal.  
Lastly, to mention no more, 'Tis a point of Justice to render Tribute and Custom to our Governors, in order to their Honourable Maintenance, and for the defraying of the great Expenses of their Place, and the supplies of the emergent necessities of their Government; to render Tribute and Custom, as well as Fear, Honour, and Obedience; and this we should expect and look for ourselves, were we in their room.  
But this may possibly be referred to the performance of our Contracts and Oaths, or the payment of our Debts, or that Obedience I spoke before of as due to our Superiors: And therefore I will add no more of it.   

SECT. XII.  
SEventhly, To draw towards a Conclusion, We are by this Rule obliged to all the acts of Love and Charity unto others; & this I shall demonstrate, as I have done the foregoing, by several Instances that are most properly to be referred unto, and ranked under this Head. And,  
(1.) I will begin with the common act of Love and Charity, I mean, Pity and compassion towards, sympathy and fellow-feeling with the afflicted and distressed; a due consideration of, and being affected with the sufferings and calamities of others. 
Heb. 13.3.  Remember them who are in bonds, saith the Apostle, as bound with them; and them which suffer adversity, as being yourselves also in the body; i. e. as being yourselves Members of the same Body, and dwelling in like manner in a Body subject to the very same evils and calamities: So remember them therefore in their bonds and adversity, as you would desire yourselves in a like case to be remembered. 'Tis natural for us in the time of affliction to covet and be pleased with the pity and commiseration of others; the yearning of their bowels and expression of their compassion towards us, is as a Cordial to our spirits, and easeth us in a great measure and degree of our burden: But on the contrary, 'tis a vexation and trouble, sometimes beyond other troubles, not to be regarded and sympathized with. In such cases we are ready to sigh forth the Church's Lamentation, 
Lam. 1.12.  Is it nothing to you, all ye that pass by the way? Behold, and see if there be any sorrow like to my sorrow, wherewith the Lord hath afflicted me in the day of his fierce anger. We are apt to cry out with Job, 
Jod 19.21.  Have pity upon me, have pity upon me, O my friends; for the hand of God hath touched me. Nothing cuts and wounds more, than when others, in stead of condoling our state, add affliction to our affliction, by their cruel hardheartedness; neglects, disdains, and derisions: We then complain with the Psalmist, 
Psa. 69.20, 21  Reproach hath broken my heart, and I am full of heaviness, and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave me also gall for my meat, and in my thirst they gave me vinegar to drink; i. e. vexation where I expected comfort. That was the great aggravation of Job's trials, 
Job 19.13, 14, 15.  He hath put my brethren far from me, and mine acquaintance are verily estranged from me; my kinsfolk have failed me, and my familiar friends have forgotten me: they that dwell in mine house count me for a stranger, I am an alien in their sight.— We bear those common desires of being pitied by others in our calamities and sufferings, about us, which will upbraid and reprove us, if we do not in like manner take pity upon others.  
Such was the sympathy of S. Paul's spirit with all the Churches of Christ, that he said of himself, Who is weak, 
2 Cor. 11.29.  and I am not weak? who is offended, and I burn not. Quae Ecclesia adfligitur & ego non adfligar? 
Grot. in loc.  Quis est cui offensa objicitur in viâ pietatis, ut non ego urar? What Church is afflicted so, as I am not afflicted for and with it? Who is there scandalised in the way of Piety, and I am not extremely troubled for it? for so the word [burn] is taken figuratively pro animi cruciatu, for vexation of spirit. Vro hominem, in Terence is as much as, I vex or nettle the man.  
The good Courtier Nehemiah was very inquisitive after the state of his Brethren the Jews left in Captivity, 
Neh. c. 1.  and of Jerusalem; 
c. 2.  and however he was himself of a cheerful temper (for he had not been before-time sad in the King's presence, as he saith of himself) yet, when he heard of their great affliction, reproach, and misery, his heart was sorrowful, and his countenance changed, and he sat down and wept and mourned certain days, and fasted and prayed before the God of Heaven. These were the manifestations of his compassionate disposition.  
But they are inhuman with a witness, who, in stead of sympathising and condoling with, deride and make a mock of others sufferings, as if it were an accession to their joy that others were troubled. Rejoice not, 
Prov. 24.17, 18.  saith Solomon, when thine enemy falleth, and let not thine heart be glad when he stumbleth, lest the Lord see it, and it displease him.  
(2.) The Apostle saith, Rejoice with them that rejoice, 
Rom. 12.15.  as well as Weep with them that weep: And the same Rule will train us up to both, as well to delight in, 
Bonis proximi congaudere & de tristibus dolere.  and be glad of the happiness of others, as to commiserate them in their afflictions: for we therefore condole the misery of others sincerely, because we wish them well; and whom we wish well unto, we shall take pleasure proportionably in the well-doing of, we shall be glad to hear the tidings of their felicity. Thus most certainly we would have other men to do to us. 
S. Luk. 15.  The man in the Parable that found his lost Sheep, not only laid it on his shoulders rejoicing, but, when he came home, called together his friends and neighbours, saying unto them, Rejoice with me, for I have found my Sheep which was lost. The woman also that had found her lost piece of Silver, called together her friends and neighbours, saying, Rejoice with me, for I have found the piece which I had lost. The Father, in like manner, of the Prodigal, after his return commands his servants to bring the fatted Calf and kill it; and, Let us eat, saith he, and be merry; for this my Son was dead and is alive again, was lost and is found.  
So far would we have others from envying and repining at our happiness, that we desire they should congratulate and rejoice together with us for it. Did we therefore regard other men as ourselves, their happiness would be esteemed by us as part of our own, after the same sort as each Member shares in the health and welfare of any one in the Body. 
1 Cor. 12.25, 26. Unius corpoporis membra- ut intelligamus nos ipsos accepisse beneficium cum beneficium praestitimus proximo, nos laesos cum nocitum est fratri. Erasm. Enchir. Mil. Christ p. 145.  That's S. Paul's observation, The members should have the same care one for another, and whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with him. The practice of this Rule would put out the envious eye, and rid the world of those many discontents and murmur which Persons of an inferior rank, degree, and desert are too apt oftentimes to entertain against those that excel them, or are preferred before them. This would be a rare expedient to add to the happiness of every one, by all the accessions of happiness which accrue unto any; because it would discipline every one to rejoice and take pleasure in the happiness of another, which many now wax lean and pale with discontent at. It would instruct men, 
Erasm. Ench. Mil. Christ. p 14●.  as hath been said, Omnium commodis perinde ut suis aggratulari, omnium incommodis non secus quam suis indolere; to congratulate the good fortunes of others as their own, and lay to heart their calamities not otherwise than their own.  
(3.) The same Rule obligeth us to the Charity of an hearty forgiveness of all those injuries and wrongs which others, through infirmity and passion, have done unto us, or for which they profess themselves sorrowful. This is that we all desire and hope for from God Almighty ourselves, and miserable were we without the assurance of it; and yet we are given to understand, that there is no grounded expectation of this from God, unless we forgive others also; 
S. Mat. 18.35.  Our Heavenly Father will never forgive us, if we from our hearts forgive not every one his brother their trespasses. Nor is this limited to once, or twice, or thrice, or seven times; but, 
ver. 21, 22.  as Christ said unto Peter, Till seventy times seven, i e. toties quoties, as often as he shall chance to offend, and ask forgiveness at thine hands. And this is the measure we not only hope for from God, but wish ourselves from other men also. We often through infirmity, passion, and humane frailty, offend others; and in these cases we would not have them implacable and unappeasable upon our acknowledgements: We would not have them oversevere and rigorous in exacting satisfaction at our hands; and therefore we should pardon others upon easy terms, who often need it ourselves. These two should always go in conjunction, — hanc veniam petimus, dabimusque vicissim, That we be as ready ourselves to forgive others, and be reconciled to them, upon the same considerations of equity we would desire ourselves to be accepted on in their condition: And therefore,  
(4.) As a good step and means to this forgiveness, the same Rule will lead us to all charitable censures of other men's failings, and whatever qualifying interpretations their actions and offences are capable of. 
S. Luke 6.37.  Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven. Let equity evermore hold the balance wherein you weigh other men's transgressions, and cast in all the grains of allowance that a charitable mind will admit of. I mean not that we should at any time call evil good, more than we may call good evil; but where the fault is most censurable, 
Adjuvant & haec, ne dolori mentis obsequare, si commodè collectis rhetorum circumstantiis paritèr & tuum incommodum extenues & alienam eleves injuriam, his fermè modis. Laesit, sed facilè resarcietur, tum puer est, rerum imperitus, adolescens, mulier est; alieno fecit instinctu, imprudens, probè potus, aequum est ignoscere. At contrà, gravitèr quidam laesit, sed pater est, frater, praeceptor, amicus, uxor. Par est hoc doloris illius vel charitati vel authoritati condonari. Aut paria faciens injuriam cum aliis illius in te beneficiis compensabis, vel cum tuis in illum offensis exaequabis. Hic quidem laesit, sed aliâs quam saepe profuit? Illiberalis est animi benefactorum oblivisci, injuriolae meminisse. Nunc me offendit sed quoties à me offensus? Ignoscam illi, ut mihi meo exemplo ignoscat & ipse delinquenti. Erasm. Enchir. Mil. Christ p. 204.  let the committer of it have all the just excuses that the circumstances of his state will allow of: Let his ignorance, his unwariness, his mistakes, his passions, his age, his good meanings, be all considered: Let Charity thus interpose on his behalf; The matter, it may be, is not so bad as report speaks it; the man's heart and tongue kept not place together; passion and earnestness transported his language beyond the bounds of his thoughts and meaning; or he meant well, possibly, in that which hath now in the issue proved otherwise; or he knew not well what he did, and he testifies as much by his after-sorrow for the miscarriage, that he designed not the wrong out of any spite or malice.  
These, and the like, are the mitigations wherewith we desire others should lessen our offences: We would not have them judge rashly of the thoughts and purposes of our minds, which they know not; and as favourably as may be of our miscarriages, which they know: And therefore thus should we be minded and disposed towards others. We should put on bowels of mercies, 
Col. 3.12, 13.  kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any, expressing that Charity which is not suspicious, but apt to believe the best, 
1 Cor. 13.  and hope the best; not Eagle-eyed in others faults, but ready to overlook and cover a multitude of infirmities and imperfections; that Charity which the Members of the Body bear to each other: 
See Ecclus 19.13, 14, 15, 16. It may be he hath not done it.— It may be he hath not said it.— Many times it is a slander.— There is one that slippeth in his speech, but not from his heart.— And who is he that hath not offended with his tongue?  for if one Member chance to hurt or wound the other, all care is taken presently for the cure of that hurt or wound, but no man delights to vex that Part or Member which occasioned the sore.  
(5.) The same Rule commands from us all expressions of kindness and good will one to another, friendly and amicable words and salutations. 
Eph. 4.31, 32.  Let all bitterness, and wrath, and clamour, and evil-speaking, be put away from you, saith the Apostle, with all malice; and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you. 
Prov. 16.24. " Pleasant words, saith Solomon, are as an Honeycomb, sweet to the soul, and health to the bones. Courteous and loving salutations, the expressions of mutual good wishes, take away the jealousies and suspicions that are apt otherwise to grow in the minds of men each touching other; and produce, strengthen, and increase mutual benevolence. 
Prov. 15.1.  A soft answer turneth away wrath, but grievous words stir up anger.  
The affected silence, and scrupling at the ordinary Salutations, Good-morrows, and forms of well-wishing among us, which some vail over with the pretences of Religion, look too like a clownish, proud, fantastic and unsociable surliness. 'Tis strange that any should boggle at such wholesome forms of Speech as are commonly used by good Christians to show their mutual Love and Piety together: God be with you, God speed your work, God bless you, God give you a good morrow, etc. They forget the Curse pronounced by the Psalmist upon the enemies of Zion, Neither do they which go by say, 
Psal. 129.8.  The blessing of the Lord be upon you, We bless you in the Name of the Lord. They forget that of Boaz to his Reapers," The Lord be with you; 
Ruth. 2.4.  who answered him again, The Lord bless thee. They forget also the command of Christ to his Disciples, 
S. Luke 10.5.  When ye come into an house, first say, Peace be unto this house; the usual form of the Jewish Salutations.  
But look, as this friendliness of words is opposed to a dogged, surly, clownish, and unsociable silence; so also to that cursing and evil speaking which is too commonly heard in the world. 
Rom. 12.14.  Bless, saith the Apostle, and curse not. A good word, we say truly, is as cheap as a bad one; and, to be sure, to the hearer 'tis always more acceptable, and to the speaker more accountable. Who is there that desires not, that likes not well of the friendly wishes, and kind words, and courteous salutations of others? Who is there that loves to be railed at or cursed himself?  
As for the Imprecations frequently to be observed in the Psalms, that of Venerable Bede is fit to be remembered by us; 
Citat. in Cat. D. Tho. Luc. 6.  Prophetae per imprecationem quid esset futurum cecinerunt, non optantis voto sed spiritu praevidentis, The Prophets of God by their Imprecations declared what was to be, not with the wish of their private desires, but with the Spirit of Prophecy, foreseeing what God had appointed for his enemies. They are not so much the Prophet's Curses, as their Predictions, foretelling what Curses shall befall the ungodly, in the form of Imprecations: 
See Dr. H. Pref. to Ps. § 32.  And most of them might be qualified by reading them in the Future-tense, rather than the Imperative-Mood.  
But there is a generation of Vipers, whose mouths are upon all occasions, upon every slight provocation, full of Curses; the poison of Asps is vented from their lips: To these it is seasonable to apply that of S. Chrysostom, 
Citat. in Cat. D. Thomae, S. Luc. 6.  Homo es, aspidum venena non evomas, nec vertaris in belluam: est tibi datum os, non ut mordeas, sed ut aliorum vulnera sanes. Remember that thou art a Man: Belch not forth the poison of Asps, neither be thou turned into a Beast: Thy mouth is given thee not to by't and devour others with, but to heal their wounds.— There is no man but entertains the uncharitable wishes and imprecations of others towards himself with a great disgust and aversation; and therefore he should not use or reply the like to others.  
(6.) The same Rule obligeth us to pray unto God on the behalf of others; for if we are disposed as we should be, we cannot choose but will and like well of the Prayers of others unto God for us, in such cases especially wherein we stand most in need of the Divine help and aid. Prayer is, as Bishop Andrews calls it, radius charitatis, the ray or beam of charity. There is none so poor and unprovided in the world, but he can pray for others; and that is the chiefest way oftentimes wherein we are capable of benefiting others, by engageing of God by Prayer for his Blessing on them. This is the common Charity we may and aught to expect each from other. Christ hath taught us to say, Pater noster, Our Father, that we might include others with ourselves. Parents should pray for a Blessing on their Children, and Children again for a Reward and Blessing upon their Parents. Ministers should pray for a Blessing on their People, and People again for a Blessing on their Ministers. We are all engaged to pray one for another; and then claim a peculiar right to the Prayers of each other, when we are surrounded with temptations and difficulties, or fallen into trouble and distress. None that understands himself, and how necessary and beneficial a practice Prayer is, and what a treasury of Blessings it procures from God, but would desire the Prayers of others on his own behalf, and therefore is engaged upon the same account to pray for others.— But then,  
Lastly, True Love and Charity rests not in good Words, and Wishes, and Prayers; but constrains men to do the best they can for the benefit of others; not only been loqui, and bene velle, but benefacere: And indeed without this we do but feign and dissemble, when we pretend goodwill to others.  
Who would choose to be served and put off with fair speeches and good words only, when 'tis in the power of the speaker at the same time really to help and relieve his case? 
S. James 2.15, 16.  If a brother or sister be naked, and destitute of daily food, and one of you say to them, Depart in peace, be ye warmed and filled, notwithstanding ye give them not those things which are needful to the body, what doth it profit? saith S. James. This Rule therefore engageth us, as we have opportunity, to do good and communicate, as we are able, for the relief and supply of others; that as we desire the abundance of others may be be a supply for our want, 
2 Cor. 8.14.  so our abundance may be a supply for the wants of others. And thus we are trained up to all the acts of Liberality, Almsgiving, and Beneficence, and that according to our Neighbour's necessity both in Soul and Body, in the inward and outward Man. 'Tis a Golden Rule of Chrysologus, 
Petr. Chrysol.  Quomodo vis, quantum vis, quam citò vis misericordiam tibi fieri, tam citò aliis, tantum, talitèr ipse miserere; Look how thou wouldst have mercy shown to thyself, after what manner, in what measure, with what speed and dispatch; do it in the same manner, and with the same measure and speed to others.  
Show thyself merciful to the Soul of thy Brother, in order to his eternal happiness, by reproving his sins; but with the reproofs of Charity, not the reproaches of Pride; by admonishing him to leave and forsake his evil courses; by restoring him in the spirit of meekness; by relieving his ignorance, convincing him of his errors, resolving his doubts, counselling and advising him in the way which he should choose, confirming and strengthening of him in the ways of well-doing, and comforting of him in all his troubles and distresses.  
Show thyself merciful to the Body and outward Man of thy Brother, by relieving his wants, giving drink to the thirsty, food to the hungry, clothes to the naked, lodging to the stranger and destitute; by purchasing liberty for the captive, and the means of health for the sick or maimed; by giving money to the poor, or lending freely to those who are reduced to extremities; by standing up on the behalf of the Orphan and Widow: for these are the things thou wouldst desire of others in a like case; these are the good turns thou wouldst wish for from other men.  
And see thou do them with the same cheerfulness and bounty, proportionably to thy condition, as thou wouldst wish, like well of, and commend in any other towards thyself.  
'Tis an excellent admonition of Lactantius touching Charity, 
Lactant. l. 6.  Quoties rogaris, tentari te à Deo crede, an sis dignus exaudiri; As often as thou art asked and entreated of others, believe that thou art tried, whether or no thou art worthy thyself to be heard of God, nay, and of others also in a like estate.  
The through practice of this Rule would make us all in our places as famous for the works of Mercy as Job's Character, who was able to speak thus of himself; 
Job 29.12, etc.  I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy. I was eyes to the blind, and feet was I to the lame. I was a father to the poor, and the cause which I knew not I searched out; and I broke the jaws of the wicked, and plucked the spoil out of his teeth.  
He that could do the least, would yet help somewhat, as I said before, by his comfortable Words and Prayers, the afflicted and necessitous: To be sure he would by no means add to their burden sorrow and vexation; like Job too in this particular, whose reply to his miserable Comforters was, 
Job 16.4, 5.  I also could speak as you do, if your soul were in my soul's stead: I could heap up words against you, and shake mine head at you. But I would strengthen you with my mouth, and the moving of my lips should assuage your grief.  
The poor and afflicted would need no other Advocate than this in the breasts of those whom they apply to for relief, to answer all their Objections against Charity, and to draw forth the cheerful Contributions of their Liberality and Bounty. Do but to us as you would desire yourselves to be dealt with in our condition; and make no other excuses for the withholding or maiming your Charity towards us, than you would have others make to you in a like estate.  
There can be no question but this Precept enjoins us all the acts of Love, Charity, Benevolence, Mercy, and Liberality towards others.  
The only doubt to be resolved further is, Whether it exact our love also to our Enemies? For that you know is the Gospel-Command, That we should love our Enemies; that is an Instruction S. Paul takes out of Solomon, If thine enemy hunger feed him, 
Rom. 12.20. Prov. 25.21.  if he thirst give him drink: That was a Precept also in the Law, 
Exod. 23.4, 5.  to bring back an enemy's ox going astray, and to help up his ass lying under a burden.  
Now many are so nobly resolved, as we are apt to speak, that they disdain to receive a Courtesy from an Enemy; they will rather starve, than be fed by an Enemy; rather die, than be preserved by an Enemy. It may therefore seem questionable whether this Rule will oblige to Love, and Goodness, and Charity towards an Enemy, doing to him as we would ourselves receive from him.  
But the resolution is easy and clear enough: For who doth not commend the nobleness and generosity of an Enemy's kindness? who doth not praise and extol this in an Enemy? and therefore must needs adjudge himself obliged to imitate what he admires the excellency and loveliness of. To do good to others, as Men, is good and commendable in itself; and so to whomsoever the good be done, friend or foe: But to do good to one's Enemy heightens the degrees of Charity; for if it be a more blessed thing to give than to receive, according to our Saviour's Axiom, our Reason must needs infer, that it is still the more blessed and praiseworthy to do good to those from whom we have received evil ourselves.— And as for what was principal in the Objection, the unwillingness of some to receive kindnesses from their Enemies, I question not but some deep degrees of suffering and extremity would quickly tame and subdue that pride and haughtiness of their Spirits.  
Besides, the Rule of our Blessed Saviour (as Reverend Dr. Jackson well observes) is, That we do that for every man, which we would have any man do for us; and not only that to this or that man, which we expect from them alone.  
Nor yet merely so; but, (as was noted in the Explication) That we do that to every man, according to our Abilities, which we desire to receive ourselves at God's hands; and woe were our case, if he had not loved us whilst we were Enemies; loved us so then, as to preserve us in our Being till by his Grace we were made friends, and so admitted unto greater Blessings.— It is not therefore to be wondered that S. Luke 
S. Luke 6.  placeth this Golden Rule amidst the other Commands of Love (as I suggested in the beginning) and that Love to Enemies, whereby we may become merciful, as our Father also is merciful.  
And thus now, as briefly as the copiousness of such a Subject would well allow, I have run through the chief Heads of those Virtues we are engaged by this Rule to be zealous followers of; and intimated by the way those contrary Vices we are to shun and abhor: And, I think, I may well conclude this Induction with S. Paul's heap of Universals, Finally, 
Phil. 4.8.  Brethren, whatsoever things are true, whatsoever things are honest or venerable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think of these things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reason yourselves into these things, and that from the Premises already laid down.   

SECT. XIII.  
I Pass to the second part of the Words, where my stay will be much shorter, the Enforcement of this Golden Rule, of this General and Comprehensive Precept, For this, saith Christ, is the Law and the Prophets.  
Hoc lex vatésque docent, 
Castalio in loc.  haec legis vatúmque summa; This is that which the Law and Prophets teach, and this is the sum of the Law and Prophets. This Rule is established by the Authority of the Law and the Prophets, and it is in itself a fruitful Epitome of the several Precepts delivered in the Law and Prophets. Quae in illâ aut ab istis dicta; The things contained in the Law, or spoken by the Prophets, are summarily comprised in this Saying.  
The Law and the Prophets stand for all the Old Testament, for which also sometimes is put Moses and the Prophets: Thus S. Luke speaks of our Blessed Saviour, 
S. Luke 24.27  that beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself. Where we have express mention of all the Scriptures, and them divided into these two parts, Moses and the Prophets. To this purpose Abraham replies unto the Rich man in torments, concerning the provision made for his brethren's escaping of them, 
S. Luke 16.29.  They have Moses and the Prophets, let them hear them. And when S. Paul would clear himself from Heresy and Irreligion to the Jews, he proffesseth his belief of all things written in the Law and the Prophets. 
Act. 24.14.  The Scribes and Pharisees had much in their mouths the Law and the Prophets; the Law and the Prophets were read daily in their Synagogues: 
Act. 13.15.  and yet so blind were they in their practice, as to overlook that which was most considerable in the Law and the Prophets. The better therefore to infore this excellent Rule of Life, our Blessed Lord and Saviour tells his Disciples, That this is the Law and the Prophets: i e. This (1.) is that which they undeniably call for: This is indeed (2.) the sum of that Duty they require: And this (3.) they put a special Emphasis upon, above all external and ceremonial Observances whatsoever.  
Under this threefold Gloss I shall endeavour to give you an account of our Blessed Saviour's Argument, For this is the Law and the Prophets.  
First, This is that which the Law and the Prophets do unquestionably and undeniably call for. The foundations and grounds of this Rule are there clearly expressed; the Branches to which it extends self are there commanded and enjoined. This Rule hath the Authority of the Holy Scriptures to back and enforce it. So far is Christ from disparaging the Law and Prophets, that he establiseth his Precepts by them: 
S. Mat. 5.17.  Think not, saith he, that I am come to destroy the Law or the Prophets; I am not come to destroy, but to fulfil; q. d. I came not to abrogate or take away the binding power of the Law and Prophets, but myself to fulfil what they prescribed; and not only to enjoin it upon my Disciples, but to fill up and explain the true sense and meaning of that in my Ministry, which was more darkly shadowed and adumbrated only by them. The Jewish Laws are usually distinguished into Moral, Judicial, and Ceremonial.  
The Moral Law is the Law of Nature revived, the Law leaning on eternal and never-failing Principle and Rules of Equity: And this is so far from being destroyed by Christ, that he hath ratified and improved it.  
The Judicial or Civil Law is that which respecteth them as a particular State, Body, and Society, separate and distinct from the rest of the World; this stood in force so long as their Commonwealth and Government remained: but appertaining unto them in particular, cannot reasonably be thought to oblige others, further than the natural and real equity of its Precepts agrees with the Circumstances of other Governments.  
The Ceremonial or Ecclesiastical Law is that which prescribes the Religious Rites and Ceremonies of their Church, which were but Types and Shadows of something more perfect to succeed them; and Types and Shadows do of their own accord cease and vanish, when the Substance or Body is introduced: So that the nature of these Laws set a bound and limit to their obliging Power; and Christ hath not so much dissolved and destroyed, as fulfilled them.  
The Law and Prophets are as authentic and divine as ever, and as fit to oblige us to those Laws, which are built on eternal Principles of Equity; and so extend themselves as really to us, as ever they did to the Jews. But as for those other Laws which respected their peculiar Polity in Church and State, and so were for a certain People, Place, and Time, they are to have their Obliging Power determined according to those mutable Circumstances.  
We must reverence and receive the Holy Scriptures as well of the Old as the New Testament, for the infallible Word of God, speaking to us with a Divine Authority, and commanding both our belief and obedience. Si scire vis quid tenendum sit (saith Salvian excellently well, 
Salvian. l. 3.  speaking particularly of providence) habes sacras literas: perfecta ratio est hoc tenere quod legeris; If thou wouldst know what is to be holden and embraced, thou hast the Holy Writings for thy direction; and 'tis perfect reason to hold and embrace that which thou shalt there read. Plus est Deus quam omnis humana ratio: humana dicta argumentis ac testibus egent, Dei autem sermo ipse sibi testis est; quia necesse est quicquid incorrupta veritas loquitur incorruptum sit testimonium veritatis; God is more to thee than all Humane Reason: men's words want Arguments and Witnesses; but the Word of God is itself sufficient Witness to itself: for it is necessary that whatsoever uncorrupted Truth hath spoken, should be an uncorrupted Testimony of Truth.  
'Tis S. Augustine's Prescription, never to be forgotten by us, 
S. Aug. contra Faustum Manich. l. 11. c. 5.  Canonicae Scripturae serviat omnis fidelis & pius intellectus; Let every faithful and pious Understanding submit itself to the Canonical Scripture; and therein if any thing shall at any time appear like an absurdity, non licet dicere, author hujus libri non tenuit veritatem, we may not say, the Author of this Book miss the Truth, but aut codex mendosus est, aut interpres erravit, aut tu non intelligis, either the Print or Writing is faulty, or the Translator and Interpreter mistaken, or thou understandest not: and though we find the same Truths in other men's Writings as in these, long tamen est impar authoritas, the Authority is infinitely greater here. 
Contra Crescon.  And again, speaking elsewhere of the Canonical Books of the Bible, he adds, Quos omninò judicare non audeamus & secundum quos de caeteris literis vel fidelium vel infidelium judicamus; These we may not presume or dare at all to judge; but according unto these we judge of other Writings, whether of Believers or Infidels. And yet again, 
Ep. 19 ad Hieron.  in an Epistle of his to S. Hierom; I for my part, saith he, have learned to yield this reverence and honour to those Books only which are called Canonical, most firmly to believe none of their Authors scribendo aliquid errâsse, to have erred any thing in their writing; but I so read others, that, be they never so eminent for Piety or Learning, I do not therefore think it true which they writ quia ipsi ità senserunt, because they have so thought and judged, but because they are able to persuade me of the truth of it vel per illos authores canonicos vel probabili ratione, either by those Canonical Authors, or some probable Reason.  
A Scripture should be more to us than any Reason; provided only, that we mistake it not, that we misunderstand it not, that we misapply it not: for we can have no greater confirmation than Divine Authority. We must therefore take heed lest at any time we prove irreverent Rejecters of the Word of God, or any thing propounded to us out of the Holy Scriptures.  
Abraham prefers the voice of Moses and the Prophets before the testimony of one arising purposely from the dead, for the warning of the living. 
S. Luk. 16.31.  If they hear not Moses and the Prophets, saith he, neither will they be persuaded though one arose from the dead. But if once the Law and the Prophets, Moses and the Prophets find credit, the Old Testament will usher in the belief of the New, as well as the New confirm and strengthen the belief of the Old. Had you believed Moses sayings, 
S. John 5.46.  you would have believed me, saith Christ, for he wrote of me. Why! what wrote he of Christ? This expressly, God shall raise up unto thee a Prophet like unto me, 
Deut. 18.15.  of thy Brethren, according to thy desire; and I will put my words into his mouth, and whosoever will not hearken unto the words which he shall speak in my Name, I will require it of him.  
I urge the venerable estimation and reception of the Holy Scriptures, from the force of our Blessed Saviour's Argument, For this is the Law and the Prophets. He backs his Golden Rule and Precept with that Divine and Infallible Authority, which whoever are found despisers and contemners of, will be sentenced as rejecters of the Testimony and Commands of God himself; for the Holy Scripture is no other than his Voice, who hath the most absolute Authority over both our Faith and Obedience. And were there no other Reason or Account to be given of this Prescription of Christ's, it were abundant proof, That it is Gods peremptory Command, made known in the Law and Prophets. But then,  
Secondly, We may further paraphrase the meaning of our Blessed Saviour's Argument thus; This is the sum of all that the Law and the Prophets require at our hands. To that purpose S. Chrysostom, 
See Sect. 1. p. 1.  as I noted in the beginning; The whole Law, in S. Paul's language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 13.9.  is summed up into this Sentence, as into an Head, Thou shalt love thy Neighbour as thyself. To this Head he refers expressly all the Commands of the Second Table that respect our duty to others. For this, saith he, Thou shalt not commit Adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other Commandment it is briefly comprehended in this saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this namely, Thou shalt love thy neighbour as thyself; which I have showed before to be the inward and vital Principle of our Saviour's Rule. 
Sect. 4.  To this Second Table therefore some limit and confine the Text. 
Intelligendum est de lege & monitis spectantibus mutua inter se hominum officia. Grot. in loc. Videtur autem hoc praeceptum ad dilectionem proximi pertinere non autem ad Dei: cum in alio loco duo esse praecepta dicat, in quibus tota lex pendet & prophetae: cum autem hic non addit tota lex, quod ibi addidit, fervavit locum alteri praecepto quod est de dilectione Dei. S. Aug. de Serm. Dom. cit. in Cat. D. Tho.  'Tis to be understood, saith Grotius, of the Law, and those Monitions in the Prophets which concern the mutual Offices of men one towards another. S. Augustine in like manner: This Precept seems to belong to the Love of our Neighbour only, and not the Love we own to God; since that in another place Christ saith, that there are two Commandments upon which hang all the Law and the Prophets. Now since he addeth not here the whole Law, or all the Law, which he addeth there expressly, he hath left room for the other Precept of the Love of God to be supplied.  
The Text he refers to is that of S. Mat. chap. 22. where our Saviour being asked, 
S. Matth. 22.36.— 40.  Which is the great Commandment of the Law? answers, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: This is the first and great Commandment: And the second is like unto it, Thou shalt love thy Neighbour as thyself. On these Commandments hang all the Law and the Prophets. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They conspire and meet together in these two; to these two they are reducible. The Jews themselves called these Summas magnas, Vniversalia magna; the great Sums, and the great Universals. The first, of the Love of God, can by no means be omitted; for our Obligations to him are antecedent to all other, and most considerable. We must therefore have a special respect to the first and great Commandment: But yet the second too, saith Christ, is like unto it, being as universal and extensive as the former, 
Quia actus non externos tantum sed in ternos praecipit & vim suam quam latissime extendit, & priori necessario nexu cohaeret; propter quam cohaerentiam à Paulo dicitur, de posteriori, quod Christus de duobus dixit. Grot. in loc.  reaching both the inward and outward man, and inseparably connected with the former; for which coherence or connexion sake, saith Grotius, that is spoken by Paul of this later, which Christ said of them both. For so far may that Phrase of his reach in his Epistle to the Romans, chap. 13. [" And if there be any other Commandment,] viz. not only of the Second, but of the First Table.  

— Ut sit vivum ac sensibile corpus, & agnitio Dei necessaria est quasi caput, & omnes virtutes quasi corpus.— Vide Lactant. l. 6.  It must needs be granted, that these two great Commandments have that mutual dependence and tie each to other, that the one necessarily, as it were, includeth, and carrieth the other along with it. The love of God includeth the love of our Neighbour, and the love of our Neighbour presupposeth the love of God. 
1 S. John 4.20.  If a man say, I love God, and hateth his Brother, he is a liar, saith S. John; for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 
ch. 3.17. How dwelleth the Love of God in him?  The love of God than includes the love of Man; and the love of Man is used by the same Apostle as a plain demonstration of our love to God; Beloved, 
ch. 4. v. 7, 8.  let us love one another; for Love is of God, and every one that loveth is born of God, and knoweth God: He that loveth not, knoweth not God, for God is Love.— S. Augustine therefore in another place gives a Comment upon the Text different from his former; (and indeed in his former we may observe that he spoke but dubiously, and by way of conjecture, with a Videtur only) Therefore, saith he, 
Ideò Scriptura tantum delectionem proximi commemorat, cum dicit, Omnia quaecunque— quia qui proximum diligit consequens est ut & ipsam praecipuè dilectionem diligat. Deus autem dilectio est; consequens est ergo, ut praecipuè diligat Deum. S. Aug de Trin. cit. in Cat. D. Tho sup. Evang.  the Scripture commemorates only the love of our Neighbour, when it saith, All things whatsoever ye would,— because he that loveth his Neighbour, by consequence must love especially Love itself. But God is Love: And therefore 'tis consequent from hence, that he love God especially.  
All the Law, 
Gal. 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  saith S. Paul to the Galatians, is fulfilled in one word, even in this, Thou shalt love thy Neighbour as thyself. Here is tota Lex, all the Law, in answer to S. Augustine's former scruple: The whole Law, and that fulfilled in this one word or sentence, Thou shalt love thy Neighbour as thyself.  
To this Precept then of the Text we may in a sort refer all the Commands of the Law and Prophets, even totum hominis, the whole Duty of Man.  
The Precepts in the Law and Prophets concern either our Duty to our Neighbours, to ourselves, or unto God.  
Now the Offices which respect our Neighbours are here most expressly enjoined, as hath been declared in Particulars. And then,  
The Duties respecting ourselves are here necessarily presupposed, in as much as we are presumed to love ourselves aright, to be rightly disposed ourselves, that so we may become fit measures of Love and Duty towards others. And then,  
The Duties we own to God must needs be in like manner included, because we can neither love ourselves nor our Neighbour aright without the love of God.  
But besides this, the disposition which this Rule calls for, and works us up to, naturally leads to the Duties of the First, as well as the Second Table. For,  
(1.) The scope and intendment of it is, that we be as ready to do good, as we are desirous to receive good; and consequently, we must needs be as ready to do that for God which he requires of us, as we desire God should be ready to do for us that which we expect from him; as ready to obey his commands, as we are to desire a blessing from him.  
(2.) The meaning of the Rule is, that we would do to others whatsoever we would judge reasonable ourselves to be done to us were we in their place, whatsoever we judge befitting their state, quality, and condition; and consequently, we are necessarily obliged from hence to do all that towards God, which our Reason and Understanding, rectified by Divine Light, judgeth becoming Creatures towards their Creator, Preserver, Redeemer, and continual Benefactor; Creatures so related unto God as we are, according unto every relation wherein we stand, whatsoever becomes us as Subjects to our Heavenly Sovereign, as Servants to our Heavenly Master, as Children to our Heavenly Father.  
'Tis reasonable, all men being Judges, that the chiefest Good have our chiefest love and delight; that Truth itself have our firm belief; that Omnipotence have our chiefest fear and trust; that he from whom we are, and upon whom we depend, be glorified by us in every capacity, in Body and Soul, which are his; and that we offer not any such lazy, unbecoming, and irreverent Devotions and Services to him, which we would blush to bring before our Earthly Governor.  
The Prophet Malachi argues upon this foundation: 
Mal. 1.6, 8, 14. Deus quoniam utramque personam sustinet & Patris & Domini; & amare eum debemus quia filii sumus, & timere quia servi. Lactant. l. 4.  A Son honoureth his Father, and a Servant his Master: If then I be a Father, where is mine Honour? and if I be a Master, where is my Fear, saith the Lord of Hosts? And if ye offer the blind for Sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer it now to thy Governor, will he be pleased with thee, or accept thy person, saith the Lord of Hosts? And then he concludes, But cursed be the deceiver, which hath in his Flock a Male, but voweth and sacrificeth to the Lord a corrupt thing; for I am a great King, saith the Lord, etc.  
He that sits down and considers with himself, what God is, and how he is related unto God; what God hath done for him, and what he expects from God, will forthwith find within himself an indispensible obligation to all the acts of Love and Religion towards God, as unquestionably due by the common and natural Laws of Justice and Gratitude to that excellent Being and Majesty, from which he hath received so much, and expects so much.  
This Rule then will plainly oblige us to hate all hypocrisy and double dealing towards God, which we abominate in men towards ourselves; and to be sincere and upright, before him especially, to whose allseeing eye all things are dissected, naked, and open.  
To humble ourselves in the presence of so Glorious a Majesty, and not to be vainly puffed up in our minds, since we loath Pride in others, and in those chief whom we have raised to that degree of excellency which they partake of, when they exalt themselves against us.  
To detest in ourselves, that disobedience towards God, which we cannot ourselves endure in our Servants and Inferiors. If we weak men, saith devout Salvian, 
Si nos, qui homunculi imbecilli sumus, contemni tamen à servis nostris omninò nolumus, quos etsi nobis servitutis conditio inferiores, humana tamen sors reddit aequales: quam iniquè utique coelestem Dominum contemnimus, qui cum homines ipsi simus contemnendos tamen nos à nostrae conditionis hominibus non putamus? Nisi tanti fortasse consilii ac tam profundae intelligentiae sumus, ut qui pati injurias servorum nolumus, subditum injuriis nostris Deum esse velimus, & quae ipsi toleratu humano indigna credimus, Deum à nobis digna haec tolerare credamus. Salu. p. 79.  will not suffer ourselves to be despised by our Servants, who, though inferior to us in their condition, are yet in a sort equal with us by Nature; how unjustly do we despise our Heavenly Lord, who being men, do yet think, that we ought not to be contemned by men of our own nature? Unless it may be we are of so profound an understanding, that we, who will not suffer the injuries of our Servants, would yet have God subject unto ours; and can believe that God will take that well of us, which we think unworthy and unfit to be born with among men.  
And then, since God is beforehand with us in doing of us good, and we are not able to make him any amends, to benefit him by aught we do, we must needs be trained up to all possible ways of grateful acknowledgement, thanksgiving and praise, for his goodness, cheerfulness in his Service, and doing good to others, the poor and needy, whom God hath appointed as his Receivers of that real good and advantage from us, which he by reason of his All-sufficiency is not capable of, but yet reputes and accepts of as offered and done to himself. 
Prov. 19.17. S. Mat. 25.   
There is no danger, you see, of extending the Rule to the utmost. This is the Law and the Prophets; upon this hang all the Law and the Prophets; in this they conspire and meet together; to this they may be reduced; in this one saying they may be comprised and summed up, as in a Comprehensive Head; this is their quintessence. 
Micah 6.8.  He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? And this thou wilt be sure to do, if thou dost that unto God and Men, which thou desirest to be done unto thyself.  
Thirdly, One Gloss more may yet be added. This is the Law and the Prophets; i e. This Rule of Moral and Eternal Righteousness is that which they principally urge, and in reference unto which, in compare with which, they slight and undervalue all Rites and Ceremonies of Religion, all External Devotions and Performances whatsoeves. Thus whereas the question was proposed in the Prophet Micah, Wherewith shall I come before the Lord, 
vers. 6, 7.  and bow myself before the High God? Shall I come before him with Burnt-offerings, with Calves of a year old? Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oil? Shall I give my Firstborn for my transgression, and the fruit of my Body for the sin of my Soul? The Answer is that , He hath showed thee, O man, what is good,— what is eternally good, good in itself and for its own sake, more eminently good than all outward Oblations and Performances, even the most costly and precious of them. When this is wanting, God abhors and loathes all the Pomps and Formalities of Religion: To what purpose is the multitude of your Sacrifices unto me, 
Isa. 1.11. to 18.  saith the Lord? I am full of the Burnt-offerings of Rams, and the Fat of fed Beasts; and I delight not in the blood of Bullocks, or of Lambs, or of He-goats. When ye appear before me, who hath required this at your hands, to tread my Courts? Bring no more vain Oblations, Incense is an abomination unto me. The New Moons and the Sabbaths, the calling of Assemblies, I cannot away with it: It is iniquity, even the Solemn Meeting. Your New-Moons and your appointed Feasts my Soul hateth; they are a trouble unto me, I am weary to bear them. And when ye spread forth your hands, I will hid mine eyes from you; yea, when ye make many Prayers I will not hear: your hands are full of blood. Wash you, make you clean, put away the evil of your do from before mine eyes: Cease to do evil, learn to do well; relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the Lord.— q. d. Otherwise than upon these terms I will have nothing to do with you, I will not accept of any Offering or Service at your hands.  

Jer. 6.20.  To what purpose cometh there to me Incense from Sheba, and the sweet Cane from a far Country? Your Burnt-offerings are not acceptable, nor your Sacrifices sweet unto me. They are God's own Words to a People that rejected the Moralities, which are the chiefest part of his Law, and sought to make a Compensation by their Ceremonial Worship.  
So he speaks by another Prophet; I hate, 
Amos 5.21, 22, 23, 24.  I despise your Feast-days, and I will not smell in your Solemn Assemblies. Though you offer me Burnt-offerings and your Meat-offerings, I will not accept them, neither will I regard the Peace-offerings of your fat Beasts. Take thou away from me the noise of thy Songs, for I will not hear the melody of thy Viols. But let Judgement run down as waters, and Righteousness as a mighty stream.  

Jer. 7.22, 23.  I spoke not to your Fathers, saith he by the Prophet Jeremiah, nor commanded them in the day when I brought them out of the Land of Egypt, concerning Burnt-offerings and Sacrifices; but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my People. The thing God first and principally called for was their Obedience; 
1 Sam. 15.22.  Behold to obey is better than Sacrifice, and to hearken than the fat of Rams. 
Hos. 6.6. " I desired Mercy, and not Sacrifice, saith the Lord; and the knowledge of God more than Burnt-offerings: A Lesson which our Blessed Saviour set the Pharisees to con over; But go ye, 
S. Mat. 9.13.  saith he, and learn what that meaneth, I will have Mercy, and not Sacrifice.  
The same thing is most significantly expressed by the Prophet Isaiah, in his description of a true and counterfeit Fast: 
Isa. 18.5, 6, 7.  Is it such a Fast that I have chosen, a day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a Fast, and an acceptable day unto the Lord? Is not this the Fast that I have chosen, to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal, thy bread to the hungry, and that thou bring the poor that are cast out into thy house? when thou seest the naked that thou cover him, and that thou hid not thyself from thine own flesh.  
As for those who satisfy themselves in certain Religious Duties externally performed, and yet delight in their abominations, doing that which is evil and unrighteous, God saith farther by that Prophet, 
Isa. 66.3.  He that killeth an Ox, is as if he slew a man; he that sacrificeth a Lamb, as if he cut off a Dog's neck; he that burneth Incense, as if he blessed an Idol.  
I will close these Quotations with that of S. James; 
S. Jam. 1.27.  Pure Religion and undefiled before God and the Father is this, to visit the Fatherless and Widow in their affliction, and to keep himself unspotted from the world. Those that savoured of Judaisme placed their Religion in Vestures, 
Vide Erasm. Par. in loc.  and Phylacteries, and choice of Meats, and Washings, and long Prayers, and other Ceremonies (not to be despised as monitory signs of Religion only.) But that true Piety and Religion which God calls for, and best approves of, is to be placed in somewhat else: 'Tis rooted in the heart, and to be otherwise than thus expressed in the Life, in the worthy Offices of Charity, and a Conversation untainted with worldly lusts.  
Here must be the proof of a pure and undefiled Religion; and this the Law and Prophet's command and call for, before and above all external Rites and ceremonial Observances, That we preserve Innocency, do Justice, walk in Love, and act to others as we would be done by ourselves. This signantèr and emphatically is the Law and the Prophets. And,  
Thus much the Scribe wisely noted upon our Blessed Saviour's rehearsal of the two great Commandments: Well, 
S. Mark 12.31, 32. To do justice and judgement is more acceptable to the Lord than Sacrifice, Prov. 21.3. See Ecclus 31.1, 2, 3.  Master, thou hast said the truth; for there is one God, and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his Neighbour as himself, is more than all whole Burnt-offerings and Sacrifices.  
By all these Sacred Bands than we are to look on ourselves as indispensably obliged to the obedience of this Law in all the Branches of it: And we can none of us henceforward plead ignorance of our duty, since we are instructed from within ourselves, what things it will become us to do. Those who cannot read the Law and the Prophets, who want Learning, or leisure, as they pretend, for it, have yet this Summary of them in their own Consciences; and, if they live not conformably to it, are left without all apology, and cannot choose but be their own Condemners; in that knowing the judgement of God, 
Rom. 1.32.  as the Apostle speaks, (that they which commit such things are worthy of death) they not only do the same, but have pleasure in them that do them. 
Rom. 2.1, 3.  Therefore, as he proceeds, thou art inexcusable, O man, whosoever thou art, that judgest; for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost the same things. And thinkest thou this, O man, that judgest them which do such things, and dost the same, that thou shalt escape the Judgement of God? 
ver. 21.22.  Thou which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit Adultery, dost thou commit Adultery? Thou that abhorrest Idols, dost thou commit Sacrilege?— Ex ore tuo; out of thine own mouth shalt thou be condemned. I will end all wit● another sentence of S. Paul, 
Rom. 14.22.  Happy is he that condemneth not himself in that thing which he alloweth.   
FINIS.   

AN INDEX OF THE CHIEF HEADS OF THE DISCOURSE PRECEDENT.  
SECT. I. 
OF the Illative Particle [Therefore] as referrible, (1.) To the Precepts of Love and Charity, ch. 5. (2.) The Prohibition against rash judging, ch. 7. 1, 2, 3. (3.) Most probably to the Discourse about Prayer, from ver. 7. The effect and success of our Prayers hindered by an evil Life. A further Note from the ordinary Gloss. From p. 1. to p. 14.  SECT. II. 
The Division of the Words absolutely considered. The Sub-division of the first Part, viz. The General and Comprehensive Rule of Righteousness. That it is a Law of Nature, acknowledged by many of the Heathens as most equitable; the Emperor Severus, Aristotle, Simplicius, Isocrates, Homer, Hierocles, Horace, Seneca, etc. The same confirmed by S. Chrysostom and Salvian. The Method to be observed in speaking to this Rule. P. 14. to p. 36.  SECT. III. 
The Explication of the Rule negatively, showing, That it is none of those things which some mistake for it, in seven Particulars. (1.) All things whatsoever other men would have you do to them, let them do so to you. (2.) All things ye would that men should do to you, let them do to you. (3.) Do ye to others all things whatsoever they would have done to them. (4.) All things whatsoever ye will, do ye to others. (5.) All that you can. (6.) All that you can do with a specious pretence of Law. (7.) All things whatsoever other men have done to you: Where, of Private and Public Revenge. P. 36. to 53.  SECT. iv 
The Positive Explication of the Rule, (1.) By comparing it with that other Summary of the Second Table, Thou shalt love thy Neighbour as thyself. (2.) By balancing together the Affirmative and Negative part of it. (3.) By certain Cautions about it. We must not conceive it in contradiction to any other particular Laws and Orders of Christ. 'Tis to be understood of a well-ordered and regular Will. There must be a considerate Exchange of Persons and Circumstances. Dr. Hammond's enlargement of it to what we expect from God as well as Men. A Quotation from Seneca to that purpose. The result of this Explication. P. 53. to 68  SECT. V 
An Enquiry made into the Foundations of this Rule. Two things presupposed in it. (1.) That every man hath a true love and regard to himself. And (2.) That he live in the exercise of Consideration and Self-reflection. P. 68 to 81.  SECT. VI 
The reasonableness of the Precept farther evinced, in three Points. (1.) The actual equality of all men by Nature, and of Christians by Grace. (2.) The possible equality of Condition in all. And (3.) The unmovable Standard and Rule of Justice, which gives all to expect from God and Man here, or at least from God hereafter, as they have themselves measured unto others. P. 81. to 97.  SECT. VII. 
An Induction of the Duties we own to others, reducible to this General Rule, in seven Particulars. The (1.) Sincerity, uprightness, and integrity of Behaviour, without guile and hypocrisy. (2.) To unplume and divest ourselves of Pride, Arrogance, and Haughtiness, and to be clothed with Humility. P. 97. to 114.  SECT. VIII. 
(3.) An universal Innocency and harmlesness. That we do no wrong or injury to any, (1.) In their Persons, Soul, or Body. (2.) In their Relations. (3.) In their Goods and Possessions. P. 114. to 133.  SECT. IX. 
A continuance of the same Head, That we are not to wrong others, (4.) In their Good Name and Reputation, by false-witness-bearing, backbiting, contumelious speech, countenancing Tale-bearers, harbouring evil surmizes, etc. The (4.) In case of wrong and injury, to make restitution, amends, and satisfaction. P. 133. to 146.  SECT. X. 
(5.) A respective Submission and Obedience to all our Superiors: Children to their Parents, Servants to their Masters, Subjects to their Prince, Inferior Magistrates to the Supreme, People to their Ministers. A Digression of the nature and moment of that Obedience. The Younger to the Ancient. P. 146. to 173.  SECT. XI. 
(6.) All the Positive Acts of Justice. (1.) Distributive, in rewarding and punishing. (2.) Commutative, enlarged by these Instances: (1.) Putting away lying, and speaking the truth. (2.) Equality in Buying and Selling. (3.) Performance of Words, Promises, Covenants, Contracts, and Oaths. (4.) Faithfulness in Trusts. Several Trusts specified. (5.) Rendering Tribute and Custom as due to our Governors. P. 173. to 190.  SECT. XII. 
(7.) All the Acts of Love and Charity; Particularly, (1.) Pity and Compassion to those in misery. (2.) Joy and delight in others Happiness. (3.) Forgiveness of Offences. (4.) Charitable censures of others failings. (5.) Friendly and amicable words and Salutations. (6.) Prayer unto God for others. (7.) Doing the best we can for their real Relief and Supply, by our Liberality and Bounty. That this Rule engageth us to love our Enemies also. P. 190. to 212.  SECT. XIII 
The second part of the Words, viz. Our Saviour's Argument for the enforcing of this Rule. What meant by the Law and the Prophets. A threefold Gloss on the Argument. (1.) This is that which the Law and the Prophets do unquestionably and undeniably call for. (2.) This is the sum and substance of all that the Law and Prophets require: Where 'tis demonstrated, That the Rule includes our Love and Duty towards God, as well as to our Neighbours. (3.) This is that they principally urge, before and above all External Rites and Ceremonies of Religious Worship. The Conclusion. P. 212. to   
THE END.