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A07372
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The vniuersall principle the common iustice of the world, and the royall law of love : deliuered in a sermon at the assises in Dorchester, the 23. day of Iuly, anno Dom. 1629 / by I.M. ...
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Mayo, John K.
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1630
(1630)
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STC 17756; ESTC S1301
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12,269
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25
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Law as appeares by the Prophet Esay in Chap. 2. verse 3. But the Law in speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellency doth shew all the old testament as appeares by the Apostle Paul Rom. 3.19 By Law here is meant the moral Law of Moses called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a perpetual rule of liuing wel vnto which the maners of all people are to be directed subiected both towards God and towards their Neighbour And this is most briefly and plainly set down in the Decalogue or ten commandements the matter or obiect of which is the loue of God and the loue of our neighbour which loue of our neighbour is nothing els but to doe as we would be done vnto And the Prophets There were Prophets in speciall and Prophets in generall Prophets in speciall were they that did excell in wisedome by the singular gift of the holy Ghost and did foretell things to come either to the Church or to any of the faithfull Such were Agabus and the 4 daughters of Philip the Euangelist Prophets in generall were they that did excell in the singular gift of interpreting the Scriptures And such are the learned Interpreters of the Scripture at this day as appeares by the Apostle Paul 1. Cor. 14.29.32 There were Priests and Prophets but there was a difference betweene them The Priests were alwaies out of the tribe of Leui the Prophets out of other tribes The Priests were not onely to pray and to teach but to administer holy things the Prophets did not so The Preists might erre as Aaron but the Prophets as farre forth as they were Prophets and inspired with the spirit of the Lord could not erre And therefore the spirit of Prophecie was giuen to Elisha as it was to Elias 2. King 2.15 True Prophets were called Seers as in 1. Sa. 9.9 They were called Seers because they did Prophecie by visions or apparations obiect to the eye or the mind or as S. Ierome tells vs in his Epistle to Paulinus quia videbant eum quem â—aeteri non vedebant They did prophecie either by dreames sent from aboue or by expresse word or by an inward inspiration of the spirit of God or by the apparition of an Angell representing God or by the mouth of God himselfe familiarly speaking vnto them as he speake to Moses to whom he is said to speake mouth to mouth as in Numb 12.8 To this purpose the Apostle S. Paul speaketh in Heb. 1.1 2 where he saith At sundry times and in diuers manners God in the old time spake vnto our Fathers by the Prophets But is these last dayes he hath spoken vnto vs by his Sonne whom hee hath made heyre of all things By his Sonne he tels vs what the Law is by his Sonne he tels vs what the Prophets are by his Son hee tels vs how the Law and the Prophets are nothing else but to doe vnto others as we would be done vnto our selues Therefore whatsoeuer ye would that men should doe to you euen so doe yee to them for this is the Law and the Prophets The point of Doctrine and obseruation that ariseth from hence may be this To doe as wee would bee done vnto is a generall rule of Iustice and he summe of the Law and the Prophets Although this Point is so plaine and pregnant that it need no farther discourse nor any more proofe to be assured of his goodnesse because as soone as it is alleadged yet it is acknowledged to bee good yet giue me leaue I beseech you to goe farther with it and to shew vnto you the dignitie of it with the Author and affirmation the benefite of it with the effects and the necessity of it with the subiects obiects and the end And to proue and approue all this by testimonie of Scriptures examples of Scriptures testimony of ancient Fathers and late writers Emperours Kings Philosophers and heathen people led only by instinct of Nature Great is the dignitie of this generall rule of Iustice not only because it is a Principle of Law and Nature the root of Iustice the foundation of equitie and Lex inscripta scripta as S. Ambrose tels vs in vision 5. vpon the 10. Chapter of the Reuel But because it is a prescript rule of our Sauiour Christ himselfe It was his own speech an blessed counsell to his Disciples It was a breath of his mouth who was not as a man that he should lye nor as the sonne of man that he should repent And it was not by him barely spoken but affirmatiuely spoken because as the Law is of greater perfection so that which is affirmatiue is of greater perfection also though affirmatiue precepts as the Schoole-men tels vs obligant semper non pro semper sed tantum in loco tempore necessitatis And it was by him not onely affirmatiuely spoken but it was strongly also inferred concluded and pithily vrged to his disciples aboue any other thing Therefore whatsoeuer ye would that men should doe to you euen so doe yee to them for this is the Law and the Prophets The benefit of this generall rule of Iustice is great and the effects good and goldly for it will cause euery one of vs to liue honestly and vprightly in his place and calling and neuer to binde any one of these three sinnes together which by many and too many are bound together in this age Periury false testimonie iniury This will make vs draw neere vnto Christs example and to follow his steps And this will still produce in vs these effects to loue God truly our neighbour vnfainedly and to giue vnto euery one his due and his dutie without any wrong or iniury The effects of this generall rule of Iustice cannot better be opened then S. Austen doth open them in lib. 3. Cap. 14. de doct Chrift where he saith thus Facere alijs quod tibi vis fieri sententia est c. To doe as thou wouldeft be done vnto is a sentence which all nations vnder heauen haue agreed vpon Referre this sentence saith he to the loue of God and it extinguisheth all hainous offences referre this sentence to the loue of thy neighbour and it banisheth all grieuous wrongs out of the world The necessity of this generall rule of Iustice is great in respect of the subiects the obiects and the end The subiects because we are all Christians and brethren and haue one and the same God for our Creator one and the same Christ for our Sauiour and one and the same holy Ghost for our sanctifier and preseruer The obiects because it respecteth right and the good gouernmet of humane societies and the end because it was ordained by Christ himselfe for the generall good one of another teaching vs not only to be priuatiue in ceasing to doe ill but still to bee positiue in doing good one to another Wee are not sent into this world onely to speake well but to doe well and to doe well and truly
The Vniuersall Principle THE COMMON IVSTICE OF THE WORLD AND THE ROYALL LAW OF LOVE Deliuered in a Sermon at the Assises in Dorchester the 23. day of Iuly Anno Dom. 1629. By I. M. Rector of CATISTOCKE Vnusquisque quod sibi fieri non vult alteri nequaquam faciat Qui sic facit peccatum non nutrit Augustinus Serm. 62. ad fratres in Eremo LONDON Printed for IOHN SMITHVVIKE An. Dom. 1630. TO THE RIGHT WORSHIPFVLL AND Nobly descended HENRY HASTINGS Esquire one of his MAIESTIES Iustices of Peace and one of the Deputie Lieftenants in the Countie of Dorset YOur approbation of that Sermon which was preached at the Assises last in Dorchester with your good countenance and louing speeches which it pleased you then to vse vnto mee for the same hath emboldened me and made me presume to let it come to the view of the world for which I humbly intreat your fauourable acceptation and your Patronage and Protection against them that shall bee found auerse or with any sinister affection to taxe or traduce the same Thus wishing vnto you yours many good and ioyfull New-yeares with the best welfare and happinesse that can be desired or imagined I leaue you to the Shepheard and Bishop of our soules and rest Catistocke Ian. 1. Your Worships to be commanded IOHN MAYO To the Reader Courteous and charitable READER I was very loth to make my weakenesse knowne vnto others which is best knowne to my selfe but being ouer-intreated by some speciall friends of mine I was at last induced to yeeld vnto their desire and to haue this published Faine I would but I cannot please all I hope I shall please the best such as make conscience of their wayes and doe as the would be done vnto VVhich if it were as well followed and practised as it is spoken of and commended we should haue amongst vs more fruits of the spirit and lesse workes of the flesh more pietie peace and charitie and lesse prophanenesse suits troubles and iniuries then we haue in these dayes Reade therefore and censure charitably Pardon I pray thee what is amisse by any defects or imperfections and in the feare of the Lord Fac alijs fieri quod cupis ipse tibi Thine in Christ Iesus IOH. MAYO THE VNIVERSALL PRINCIPLE MAT. 7. VERSE 12. Therefore whatsoeuer yee would that men should doe to you euen so doe yee to them for this is the Law and the Prophets THese wordes are the wordes of our Sauiour CHRIST to his Disciples when hee was vpon the Mount and there opened his mouth and taught them the first time that euer was in publike Which words containe in them two principall parts A generall Rule of Iustice taken out of a Collation of Similies and a reason or testimoniall Confirmation of the same A generall rule of Iustice out of a Collation of Similies in these words Therefore whatsoeuer ye would that men should doe to you euen so doe ye to them The reason or testimoniall Confirmation of the same in these words for this is the Law and the Prophets Therefore This word concludes and inferres our Sauiour Christs intent and purpose and shewes the scope and the summe of that which is precedent in the Chapter namely that to doe to others as we would be done vnto our selues is the Law and the Prophets that is the summe of doctrine set downe in the Law and the Prophets Whatsoeuer ye would or all things whatsoeuer yee would rationabili discreta voluntate saith Dionysius Carthusianus vpon this place rationabiliter vtiliter fideliter saith Gorran vpon this place for we may not doe to others as we would be done vnto our selues in one thing or in some things or in such things as we list our selues but in all iust honest lawfull and reasonable things whatsoeuer And therefore Peter Lumbard the Master of the Sentences in lib. 3. distinct 37. tels vs how these wordes are to bee taken and vnderstood de bonis quae inuicem exhibere debemus And Aretius vpon this place tels vs how they are an vniuersall phrase of speaking which saith hee must soberly hee vnderstood for we may not wantonly play with them but refer them to that naturall Rule To doe vnto others as we would be done vnto our selues That men should doe vnto you Not God nor Angels but men because many things may bee done vnto vs by them which wee cannot doe to them againe By Men is here meant the Sonnes of Men as Iunius and Tremelius will haue it or by men is here meant our neighbours as Dionysius Carthusianus vpon this place will haue it for these words are a recapitulation of the commandements of the second table which concernes our dutie towards our neighbour and by our Neighbour towards all men And this most plainly and positiuely expressed by our Sauiour Christ in Math. 22. Chap. at the 37.39 and 40. verses Euen so doe ye to them this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is redundant saith Piscator vpon this place And yet saith he it notes the argument of Similies for as we would haue comfort and counsell to be giuen vnto vs by others so we must giue it to them againe And as we would haue mercy compassion and all other things expedient to be shewne vnto vs by others so we must shew it to them likewise because naturall reason and inducement ought to bring vs to know that it is our dutie no lesse to loue others then our selues and to doe no worse vnto them then we would they should do vnto vs. And therefore this Naturall reason and inducement hath drawne these seuerall Rules and Canons for the better direction of our liues Because we would take no hurt we therefore our selues must doe none Sith we would not be extreamely dealt with all we our selues must auoid all extremity in our dealing we must vtterly abstaine from all violence and wrong to others seeing willing by we would haue none done to our selues For this is the law and the Prophets that is the doctrine and meaning of the Morall Law of Moses and the Prophets do all teach and tend to this end to haue vs doe to others as we would bee done to our selues for hereby our loue is shewen to others which loue is all in all the end and the fulfilling of the law as the Apostle tels vs Rom. 13.8 Owe nothing to any man but this to loue one another for he that loueth another hath fulfilled the Law For this is the Law The Law in generall is the very wisedome of Nature the rule of right and reason and a directiue rule vnto goodnesse of operation And it is vsed for all kinde of doctrrine that doth prescribe any thing And therefore of the Hebrewes it is called Thorah of Thor which is ordinauit or as some will haue it of Iadah which is Docuit because it teacheth euery one his dutie both towards God and man And in this sense the Gospell is called a