our Ways as to turn our feet unto God's Testimonies Which God of his Mercy grant for the sake of our blessed Redeemer Jesus Christ our Lord. SERMON III. 2 TIM III. 5. Having a form of Godliness but denying the Power from such turn away THIS know saith St. Paul Ver. 1. That in the last days periolous times shall come because of the wickedness of Men as he goes on in the second Verse for Men shall be lovers of their own selves covetous proud boasters blasphemers and all which he comprehends under one Character in the words of the Text Having a Form of Godliness but denying the Power And this is the chief Reason why the times would be so perilous because the greatest part of these wicked Persons should conceal their Crimes under a Form and shew of Godliness Were they professedly and openly wicked there were some Ingenuity even in their Impudence because they could not be tax'd or upbraided with Hypocrisie Were they covetous proud blasphemers without a shew of Zeal and pretence of Religion then all Men might plainly discern and detect them Psal 55.12 and from an open Enemy I would have hid my self says David Shelves and Quicksands that have Lights always burning to discover them by are the more easily avoided and we are forewarn'd against the Dog that barks first But these Deceivers of whom St. Paul speaks have a fair and glorious outside tho' they are foul within These workers of Iniquity cry Lord Lord and are great Professors of Religion They put on the Form of Godliness tho' they deny the Power thereof and therefore they have the greater Sin From hence it is that they are the more dangerous Company and we have the greater Reason to observe the Caution laid down in the Text from such turn away Having a Form of Godliness but denying the Power from such turn away From these words I shall shew I. What is here meant by Godliness what by a Form and what by the Power of it II. That we may have a Form without the Power of Godliness III. How we may discover whether we have the Power of Godliness or else only the Form of it IV. And Lastly how far we must turn away from such as have only the Form but not the Power of Godliness 1. What is here meant by Godliness what by a Form and what by the Power of it Godliness in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a devout and sincere Worship of the only true God in Spirit and in Truth both inwardly and outwardly according to his Word Or to describe it more fully and expresly 1 Tim. 1.5 'T is an earnest Love of God out of a pure Heart and a good Conscience and Faith unfeigned whereby we are incited to glorifie God and to do good towards Men So that in this one word is imply'd our whole Duty towards God and Man This is express'd by St. 1 Tim. 2.2 Paul by leading a quiet and peaceable Life in all Godliness and Honesty 1 Tim. 4.8 This is that Godliness which is profitable unto all things and has the Promises of the Life that now is and that which is to come By a Form of Godliness is meant an outward Resemblance a colourable shew or likely appearance of Godliness when a Man puts on the Face and outside of Religion Acts and Mimicks it so well as to deceive and impose upon those who converse with him who judging according to the outward appearance believe him to be an honest holy and religious Man tho' in truth he is nothing less He may not only deceive others but delude himself also and be confidently perswaded that he is the Child of God and one of the chief Favourites of Heaven when indeed he is a Servant of the Devil and a Firebrand of Hell And in truth the Form must be like the Pattern or else it is no Form at all for we do not say a Picture or Statue is such a Man's Picture or Statue unless it bears a lively Resemblance of his Looks and Person Thus a Form of Godliness must be such a shew and outside of Religion as is of the same hew and complection with true Religion and a lively Portraicture of it tho' in many Respects it falls short of the Power of Godliness which implies that Force and Efficacy that internal Principle and Spring of Action which is well express'd by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby a Man is made as St. 1 Tiâ—â— 41 8.12 Paul says An example of Believers in word in Conversation in Charity in Spirit in Faith in Purity and has the Grace of God which bringeth Salvation teaching him to deny ungodliness and worldly Lusts and to live soberly righteously and godly in this present world If a Man has Charity in Conversation Faith and Purity in Spirit so as to deny all worldly Lusts and to live soberly in himself and righteously towards others and godly towards his Maker and Redeemer Then is his Soul and Body entirely subject to the Cross of Christ then his Form of Godliness proceeds from the Power of it And this is that Power of Godliness which works mightily unto Salvation And this Power of God is most evidently seen in reducing the most Stiff-neck'd and Hard-hearted Sinners in prevailing with them to leave their beloved Sins and bosom Vices and in beating down and subduing the most stubborn and unruly Passions such as Pride Envy Malice and Revenge those Sins our corrupt Nature is most subject to and in making so great a Change in us that we do not seem to be the same Men. The Lyon becomes a Lamb and the Serpent a Dove a natural Man a Man wholly Spiritual and a Servant of the Devil a Child of God He aims at new ends Acts by new Principles and is ready to expose his Life by giving his Testimony to those Truths which before were foolishness unto him And therefore the Gospel is call'd Rom. 1.16 the Power of God unto Salvation to every one that believes This is that Power of Godliness which those Hypocrites mentioned by St. Paul in the Text are without here 't is they are defective which brings me to shew 2. That the Form of Godliness may be without the Power of it And this is confirm'd by many other Texts of Scripture We are forewarn'd that we do not look to the outward appearance 2 Cor. 11.14 for the Devil can transform himself into an Angel of Light and then 't is no wonder that his Servants can put on the guise and appearance of the Children of God There are numerous instances set down in the Holy Scripture sufficient to convince us of this Truth We are told that a Man may pretend to be sent from Heaven and yet Preach another Gospel than that which our Saviour reveal'd to the World and hereby deserve an Anathema Nay he may Preach the true Gospel with such force of Reason and wonderful Efficacy
Divine Joy to see those Churches rais'd to a greater heighth and adorn'd with a more splendid Magnificency than their first Founders had bestow'd upon them 'T is plain to any one who consults Ecclesiastical History that as the Christian Religion encreas'd and Kings and Emperors became the nursing Fathers of the Church more stately and magnificent Structures were built and Dedicated to the Service of God No Cost was spar'd nothing was thought too good for this sacred Use The whole Christian World did seem to rejoyce that they had the Liberty of bestowing their Goods to this holy Purpose and their profuse Liberality was spoken of with Honour and Approbation St. Jerom. ad Nepotian de vitâ Clerici Ad Demetr Epist 12. Ad Gaudentium 'T is confess'd there are some Passages in the Fathers which seem to condemn these expensive Buildings but then 't was only comparatively when there was so much laid out upon these Structures that there was nothing left to bestow on the living Temples of the Lord and they had such a mistaken Zeal for adorning Churches that they starv'd the Poor and did not provide a competent Allowance for those who serv'd at the Altar And now what remains but that we who profess our selves Members of the Church of England endeavour to adorn our Profession by a diligent and constant Attendance on the Publick Offices of Religion by a due Preparation of our Minds for these Holy Duties and a devout Comportment of our selves in the performance of them and a Filial regard to all those Devout Rites and Solemnities enjoyn'd us by our Superiours That so we who are now Members of the Church Militant may as far as the frailty of our Condition will permit resemble that hidden Dignity and Glory wherewith the Church Triumphant in Heaven is glorified and Worship our God in the Beauty of Holiness SERMON VI. 1 THES V. 22. Abstain from all appearance of Evil. THE latter part of this Chapter is a Recapitulation of several Truths deliver'd in the Body of this Epistle between which there is no strict Connection neither have they any exact dependance one upon another only the words of the Text and those which go immediately before do bear some Relation For in the Verse before the Text the Apostle gives Directions concerning our Practice of those things which are Good We must carefully examine all things by the Touch-stone of God's word whether Doctrines or Practices and we must distinguish between those which seem and appear to be good and those which are really so We must reject the one and hold fast the other Prove all things hold fast that which is good But we must take quite different Measures in relation to those things which are Evil which either are plainly contrary to the Law of God or which we have any probable Reason to suspect are so We must abstain from all appearance of Evil. There is indeed another Interpretation of these words those who follow the Syriac Version render them Abstain from every kind of Evil But since this Word is not so rendred in any other place of the New Testament nor is there any Reason from the Scope and Coherence of the words to translate it so I shall rather chuse with the Generality of Interpreters to follow the vulgar Translation and render it as in my Text Abstain from all appearance of Evil and the rather Phil. 4. â—â— because the positive part of this Precept is contained in other places of the Holy Writ The words thus understood may be consider'd either as they relate to the Articles of our Faith or as a Rule for the directing our Lives and Conversations The latter of these is chiefly intended in the Text and therefore my present Enquiry shall be What those Actions and Practices are which have the appearance of Evil and from which we are commanded to Abstain That I may give a more plain and satisfactory Answer to this Question I shall consider these words 1. Absolutely and 2. As they bear a Respect and Relation to our Neighbour First Taken absolutely they may be resolv'd into this Proposition That we must not do any Action which either really is or has the Blush or appearance of Evil. Secondly If consider'd with Respect to our Neighbour they import That we must abstain from all such Actions which may probably be an occasion of Offence or Scandal to our Brother First I shall consider the words absolutely and then they import these three things I. That we must abstain from every Action Word or Thought which is contrary to the Divine Law II. That we must abstain even from lawful Actions if they appear Evil to us III. That we must abstain from all such Actions which have any Tendency to incite insnare and tempt us into Sin 1. That we must abstain from every Action Word or Thought which is contrary to the Divine Law though it may appear of never so little Concernment Whatsoever is a breach of God's Law tho' in the smallest and most inconsiderable Circumstance must be carefully avoided by us because every such Transgression will expose us to God's Anger and by Consequence render us liable to everlasting Punishment Let us therefore carefully avoid even the lighter breaches of our Duty let us make a Covenant with our Eyes and set a watch over the thoughts of our hearts and take Care that we do not offend with our Tongue remembring that at the last day every idle word must be accounted for and that in God's Book all the Thoughts and Intents of our Hearts are recorded Some Sins are indeed of a deeper Dye than others and do admit of more heinous Aggravations Sins committed wilfully and presumptuously are more hateful to God wast the Conscience more and by consequence are more dangerous to the safety of our Souls than those Sins into which we are betray'd by the frailty of our Natures and the surprize of a Temptation But if we consider Sin in it self and in its own Nature no Sin can be small or little or as the Papists speak Venial for every Sin is a willful Transgression of the Law of God 1 Joh. 3.4 and whoever wilfully offends God justly incurrs the Sentence of eternal Damnation Nay even the lighter breaches of our Duty may be attended with such Circumstances and Aggravations as may render them of more pernicious Consequence unto us than those which in their own Nature imply a greater Guilt a small Injury done on purpose to vilifie and reproach us is resented more heinously than when we sustain a greater Damage thro' the Folly and Inadvertency of our Neighbour and therefore we have Reason to conclude That the least Sin willfully committed and obstinately persevered in will deprive us utterly of God's Favour and Protection How vain and dangerous then is that known distinction of Sin amongst the Papists into Sins venial and Sins mortal i. e. as they explain it into such Sins as do deserve eternal
never take the Pains to perform who both by their Looks and Gestures declare That their Minds are in some other place and employ'd on some other Business A multitude of needless and insignificant Ceremonies such as are enjoyn'd in the Church of Rome tend to divert our Minds from the business we are about and make so much imployment for our Bodies that 't would be very difficult to serve him with our Souls But this cannot be laid to the Charge of our Religious Worship nor do I plead for them 't is only a devout and reverential Deportment of our selves I would inforce a behaving our selves with that Decency and Uniformity our Church prescribes that Gravity and Seriousness that humble Prostration of our Bodies and Souls which becomes Men who are in the immediate Presence of the great God of Heaven and Earth That this is our Duty will appear 2. From the Nature of Divine Worship which as I have formerly observ'd consists in that Awe and Reverence which Men have for the Divine Majesty and the Sense of that infinite distance which is between the Creator and his poor Creatures who continually depend upon him for every thing they enjoy which makes them approach his Presence with Humility of Mind and a profound Adoration of his infinite Perfections and will discover it self in their Looks Words and Actions For there is so close an Union between our Souls and Bodies that when the one is seriously affected the other cannot remain unconcern'd when our Minds are fill'd with glorious Ideas of God's wonderful Perfections his Majesty Power Goodness and Loving-kindness towards us we may as well think to carry Fire in our Bosoms and not be burn'd Prov. 6.27 as to contain our selves from discovering the Sentiments of our Minds by visible Demonstrations Besides 't is Essential to Publick Worship that we make known the Thoughts of our Souls by Publick Tokens of Reverence and Signs of Honour this being one chief end of our Worshipping God in Publick Rom. 15.6 that we may with one mind and one mouth glorifie God and incite and stir up one another to praise and adore him and declare to the whole World what a Reverence we retain for his infinite Perfections which can no other ways be done but by our external Behaviour and devout Deportment of our selves And therefore 't is worth our Observation That there never was any man deservedly eminent for Piety and Devotion who did not joyn Bodily Worship with his mental Adorations I shall only add a third Consideration 3. That God and his holy Angels are present in our Congregations and therefore we ought to be more careful that we behave our selves Decently and carry our selves with Humility and Respect uncovering our Heads and bending our Bodies and giving all the Signs of Attention and readiness to yield Obedience to his Commands than we would be in the Presence of a temporal Prince Did God appear in our Churches in a visible manner as formerly he did in the Congregation of the Jews there is no question but that the Dread of his glorious Majesty would put every one of us into the most humble and devout Postures yet God is here present of a truth though we know it not God and his holy Angels do not only look down and behold us but are as certainly present in this Congregation as if we beheld them with our Bodily Eyes Let us therefore prostrate our selves before God Psal 95.6 And kneel before the Lord our Maker let us give him the Worship of our Souls and of our Bodies And praise him in the Congregation of his Saints and bow down our selves before him 3. I come to consider in the last place what is to be done after the performance of the Publick Duties of Religion And here that the good Seed of the Word may take deep root in our Hearts let us not give up our Minds to our secular Affairs and worldly Thoughts as soon as ever Divine Service is ended much less should we let loose our Thoughts to Pastimes and Recreations though never so innocent and harmless for were there no Divine Command common Prudence would dictate to us that the best way to fix those Truths we have heard upon our Memories is to take some time to recollect our selves and to digest what we have heard by serious Meditation and that in all Probability the diverting our Thoughts to other Employments will deface all those good Impressions the word of God has made on our Minds blot them out of our Memories and make those Truths which have been deliver'd like the Seed sown by the way side Matth. 13.5 which becomes a prey to the Fowls of the Air. Let us therefore spend some time in recollecting what the Preacher has deliver'd to us in considering what Article of Religion has been explain'd what Vertue has been recommended what Vice reprov'd what Arguments and Motives have been us'd and in short in comparing the Doctrine deliver'd with the written word of God and if we find it agreeable to it then let us treasure it up in our Minds and transcribe it into our Lives Let this be the chief end of hearing God's Word that we may yield a more exact Obedience to his Commands 2 Tim. 3.15 and grow wise unto Salvation To this End let us conclude all with our affectionate and fervent Prayers to God that he would be pleas'd to inlighten our Understandings open our Hearts and incline our Wills and to render his good Word effectual to the accomplishment of those Ends for which it was design'd that we may not be only bare hearers of the Word but doers of the same Let us praise and magnifie his Name for the many gracious Opportunities he has given us of entring his Courts and approaching his Sanctuary that we have the Liberty of Worshipping him in Publick and enjoy the glorious Light of his Gospel whilst so great part of the World sit in darkness and the shadow of Death Psal 107.10 And let us not only content our selves with making a verbal Acknowledgment of these Favours but testifie our Thankfulness by a constant Attendance on his Worship and Word and making it the standing Rule for the Government of our Lives and Conversations SERMON VIII 2 COR. XII 9. And he said unto me my Grace is sufficient for thee WONDERFUL good and Gracicious are the Designs of Providence towards Mankind both as to this World and the next and the end of all God's Dispensations in this Life is so to exercise their Graces to implant in them such vertuous Dispositions and Habits that they may be capable of the Enjoyment of that infinite and eternal Happiness which he has prepared for them hereafter And therefore 't was excellent Advice tho' from the mouth of an Heathen Si vis consilium Permittes ipsis expendere numinibus quid Conveniat nobis rebusque sit utile nostris Nam pro jucundis aptissima quaeque dabunt
The Heart of Man is deceitful and desperately wicked Jer. 17.9 who can know it Which Text though primarily intended to denote the Difficulty of knowing what other Men think or what Opinion we shall have of things hereafter as appears by the coherence of the Words with those which went before yet they may well serve to intimate to us the Difficulty of giving an impartial Judgment of the present Sentiments of our Minds and what the true bent and Tendency of our Desires and Affections are for we are so fond of our Bosom sins and those darling Delights which either Custom or Inclination has endear'd to us that we think we can never sufficiently caress them and though our Affections are drawn out after the most extravagant manner after them yet we cloath them with such plausible and specious Pretences as make the most criminal Enjoyment of them appear at least to us harmless and lawful Who is there that will not readily acknowledge that we ought to Love God with the most intense and zealous Affection With all our Soul and with all our Strength and the good things of this World in a lower and subordinate Degree and yet how difficult a Task would it be to persuade the most sordid and miserable Worlding That his Affections are not plac'd on things above but on things below and though he is notoriously guilty of this Vice of Covetousness and sees the Folly of it in other Men yet is he not able to turn his Eyes inward and to discover it in himself so great Diligence and Industry doth it require to range over all the turnings and windings of our Hearts and to be acquainted with all those crooked Paths which Sin and Error have made in our Souls And if there is so much Diligence requir'd to know the thoughts of our Hearts it must needs call for our utmost Care to manage them aright and keep them in due Order And therefore there will be the more need to consider III. The Motive made use of in the Text to engage us to the Performance of this Duty For out of them are the Issues of Life i. e. our Happiness both in this Life and the next doth depend upon a diligent and conscientious Discharge of this Duty 1. Our Happiness in this World depends upon it For 1. By keeping our Hearts we shall learn to manage our Affairs with Prudence and Discretion For the greatest part of those extravagant Actions which Men commit proceed either from the want of a due Deliberation before they enter upon Action Or a discreet executing what their Reason tells them is fit and ought to be done Either they are hurried on by the Violence of their sensual Appetites and head-strong Passions or byass'd by some inordinate Lust and corrupt Affection and these betray them into indiscreet absurd and sinful Words and Actions Now he that is accustom'd to keep his Heart considers well and deliberately every Circumstance of an Action before he puts his Thoughts into Excution he weighs first his own Power and Ability and then enquires both into the Lawfulness and Expediency of the thing he undertakes by which means he avoids those Rocks upon which so many split i. e. Rashness in setting upon those things he has neither Power nor Skill to perform on the one hand and a too great Diffidency and distrust of his own Abilities on the other The first of these produces Shame and Disappointment when a Man finds himself not able to compass the End he aim'd at and falls short of his too bold and daring Designs the second deprives him of many valuable Benefits and Advantages which lie in his way and require only the Pains of seeking after them and possessing himself of them And in truth since all our Words and Actions are the Streams which flow from the Fountain of our Hearts therefore it must needs follow that he who governs his Heart wisely and prudently cannot go far astray in his Words and Actions all our vital Operations will savour of that Root and Principle from whence they proceed and a Holy Life must needs be the necessary Effect of a sanctified Heart 2. A due Government of our Hearts will produce Peace and quiet of Mind by freeing us from those raging Passions and sensual Affections from proud malicious and envious Thoughts which disturb our Peace and Quiet and render our Lives uneasie and burthensome to us For it has been an old and a very true Observation that Content and Satisfaction and by consequence Happiness in this Life doth not proceed from the abundance of the Goods of this World or the indulging our selves in sensual Pleasure but from the Temper and Constitution of our Minds in a contentedness and satisfaction with that Condition the wise Providence of God has allott'd us and a discreet Enjoyment of those good things he has made our Portion in this World A sound Mind in a sound Body was the wise Wish of a Heathen Poet for that Man whose Heart is full of Envy or Malice or sollicitous Care or Pride would be uneasie on a Throne and miserable amidst the most plentiful affluence of worldly Enjoyments but he who has obtain'd the Art of Governing his Thoughts by the Laws of Reason and Religion will enjoy the Pleasure of a quiet and compos'd Mind amidst all the noise and hurry of this World and remain contented and satisfy'd with his Condition without casting either an envious Eye on the Possessions of those who are above him or a disdainful Look on those who are in a meaner Condition than himself From hence will flow 3. Peace of Conscience 1 Joh. 3.21 for if our Hearts condemn us not then have we confidence towards God that Man who has been so careful as to set a strict and diligent Watch over his Thoughts will be from thence assur'd that his Heart is upright towards God and has good grounds to believe that he is in his Favour and under his Protection and this will produce the greatest Joy and Satisfaction imaginable and therefore 't was good Advice which the Oracle gave Craesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way to be Happy is to know thy Self for a through Knowledge of our own Hearts and the Government of our Thoughts according to the Rule of God's Word is a chief Ingredient as well as the principal Cause of a happy Life in this World These are the blessed Effects of Keeping our Hearts as to the Concerns of this Life but if we consider 2. It s influence on our eternal Happiness we must needs judge it highly reasonable to use our utmost Care and Diligence in the Performance of this Duty For 1. God has made the Keeping our Hearts one part of our Duty The words of the Text are not only a prudential Councel containing Matter of Advice but a Positive Command God expects we should comply with it and yield our Obedience to it 'T is true the Jews of old did imagine that
considerable Limitations which Casuists have affix'd to this Rule to which all the rest may easily be referr'd which being duly understood and considerd and will prepare my way III. To incite and encourage you to the Practice of this Rule by shewing the Excellency and Usefulness of it in all the different Emergencies of Life And 1. 'T is a Rule plain and easie to be understood A Rule which lies Level to every Capacity the most plain and ignorant Person may comprehend it and yet 't is worthy the Study and Observance of the Wise and Learned there is no need of turning over huge Volumes of Learning the Languages Customs and Manners of other Nations every one that will but look into his own Conscience will find this Rule engraven there Other Laws are perplex'd with innumerable Difficulties spun out into nice and curious Questions and depend much upon Customs and Usages in the Practice of them so that it requires much Study and Pains to attain to any competent measure of Knowledge in them but this is as soon learned as comprehended and as soon comprehended as seriously consider'd it requires nothing but an ordinary Application to understand it and an honest heart to put it in Practice 2. 'T is a most just and reasonable Rule Isocrat ad Niâ—oclem Diogenes Laertius l. 5. p. 313. Dion Cassiuâ— l. 52 492 493. 'T was esteem'd so both by Jews and Heathens before the coming of our Saviour they collected this Rule from the Principles of Reason and laid it down for an undoubted Axiom and unquestionable Truth 'T is true that 't is not found in express Words in the Canonical Books of the Old Testament but yet it was certainly known to the Jews Levit. 19.18 Deut. 16 11 12. Psal 7.4 both because we may find there many Precepts of the same Import and in the Apocryphal Book of Tobit an Expression very near of kin to it Do that to no Man which thou hatest The Emperour Severus who had these words frequently in his Mouth and was so taken with them that he order'd them to be wrote in his Courts of Judicature is said to have had them from the Jews and Christians of whom he entertain'd a more favourable Opinion meerly on this Account But not to depend solely on Authority it 's plain that this Rule is sounded upon that first Principle of self Preservation For since every Man desires to preserve himself in being and to live as easie and comfortably as he can we cannot reasonably expect that other Men should part with those good things we stand in need of unless we give our helping hand to supply their Wants For though Men are plac'd in different Ranks and Stations in this World yet do they naturally depend one upon another and mutually contribute to the Weal of the Community the one cannot say to the other I have no need of thee but the Poor is as useful to the Rich as the Rich is beneficial to the Poor And therefore 't is highly reasonable that every Man should endeavour to be as useful and assistant to others as he expects they should be to him For what Reason have I to expect that another Man should contribute to my Happiness but upon such Grounds and Principles as make it equally as reasonable and necessary for me to contribute to his What Privilege or Prerogative can any one Man imagine himself to have above the rest of the World that all Men should agree together to make him Happy without any respect to their own Interest and Welfare Can we imagine any Man to be more concern'd for another Man's satisfaction than his own Or to be better pleas'd in making another Man happy than to be so himself Since therefore every Man doth in the first place desire and seek after the Preservation of his own Being and then endeavour to keep himself in as easie and agreeable a Condition as possibly he can and since this cannot be effected without a mutual Participation of those good things which other Men are possess'd of it evidently follows that the way to induce them to part with those good things which would be useful to us is reciprocally to contribute to the supply of their Necessities and the most just and equitable Rule of governing our Actions towards them is placing our selves in their stead and considering what we should reasonably expect from them if we were in the same Wants and under the same Circumstances 3. 'T is a Rule of universal Influence A Rule which will serve at all Times and for all sorts and degrees of Persons and may be apply'd to all Exigences and will reach all sorts of Cases depending between us and our Neighbour 'T is a Rule which will serve the Peasant Episcop Institut Theol. p. 249. as well as the Prince and obliges the Prince as well as the poorest Subject It teaches Inferiours to pay Respect and Submission to those who are in a higher Station because they do expect it from those who are below them it teaches Superiours to be kind and beneficent to their Inferiours and to afford them seasonable Help Counsel and Relief because they look for these good Turns from those who are above them and it engages every one to be kind and faithful to his Equals that hereby he may purchase their Love and Fidelity towards him it engages Magistrates to distribute Justice impartially because they would think it their due to be protected both in their Life and Estate and would be desirous to be secured from all Wrong and Violence if they were private Men. Nay this Rule will not only teach us to give every one his due because we do expect to receive our due from others which is strict Justice But hereby every Man may Erect a Court of Chancery in his own Breast and consider when and how it comes to pass that strict and rigid Justice becomes the highest Injustice when we ought to proceed according to the Letter of the Law and when and in what Cases it allows of some Mitigation and Relief In short there is hardly any Case in which we are doubtful how to behave our self towards our Neighbour in which we may not be directed by the Application of this excellent Rule 4. This is a Rule by which we shall be Judg'd both here and hereafter Matt. 7.2 For with what Judgment we judge we shall be judg'd and with what measure we mete it shall be measur'd to us again That which induc'd the Heathens to observe this Rule was an awe and dread that the future Event of their Actions should be agreeable with their present Dealings with other Men. And in truth we have many remarkable Instances both in Sacred and prophane Authors of God's dealing with Men according to their Works and inflicting such Punishments on them in this World as exactly square with their Offences and hereby as it were pointing out to others that this was the very Cause why