XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

PART IIII.

MICAH 7.8.

He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to doe justly, &c.

WE have seen what this Good is, for it is shewn unto us and we have beheld it in the commanding form, and power of a Law; for God requires it, who, as he made the whole world for man, so he made man for him∣self, and bound him to that which might make him free; to walk at liberty in those paths which lead unto that hap∣pinesse, which is with him for evermore. We compared it to the tree of life, and the heart of man is the Paradise, the soyle wherein it must grow; and it is so a celestiall Paradise, a Paradise of the pu∣rest and sincerest delights, when this Good is planted and well root∣ed in it. We have taken a survey of it in its generality, as it were in the bulk, and body, and substance of it; we descend now to parti∣culars; to gather some fruit from the parts and branches of it, which are three; first, Justice or Honesty; secondly, the Love of Mercy;

thirdly, an Humble and reverent deportment, and walking with our God.

And the first is Justice or Honesty, which is a smooth, and streight, and even branch, and we reap the fruit thereof in peace: To do justly is but one, but it spreads it self, and in its full latitude takes in all the duties of our life; For we are no sooner men, but we are deb∣tors, under obligations to God, to men, and our selves: The Apo∣stle in the 1 to the Thessalonians 2.10. comprehends all in three words, you are witnesses how holily, andjustly, and unblameably we be∣haved our selves amongst you; first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how Holily in relation to God, for we are bound to him as Sonnes, to Honour him; as sub∣jects, to obey him; as servants, to do his will; in brief, to be Holy as he is Holy: secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how justly in respect of men; For we are not left at large, but as there is a relation of man to God, so there is of one man to another: All men are bound to every man, and every man is bound to all; there is an instrument and obligati∣on drawn between them, a kind of counterbond to secure one from the other, and it is written and sealed up in every heart, and by the hand of God himself, To do to others, as we would have others to do to us, if men would be but men, would be, what it was made for, the security of the whole world: thirdly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how un∣blameably in respect of himself, and his personall conversation; for (though we sacrse believe it, or consider it as little as if it were not true) we our selves are bound unto our selves, and in all the assaults we make either against God or our neighbour, the first injury we do is to our selves; we are bound to our bodies, not to make them the instruments and weapons of unrighteousnesse; and we are bound to our soules, not to pawn or sell them to our lusts; we are bound to our flesh, as a magistrate is in his office, to beat it down and sub∣due it, and so rule and govern it; and we are bound to our reason, not to enslave it, or place it under the vanities of this world; and if we break these obligations, we are the first that rise up against our selves; the first man that condemns a finner is the sinner him∣self, se judice nemo nocens absolvitur; In himself he beares about with him a court, a seat of Justice, from which no appeal lies; his Reason is his Judge, his Conscience is his accuser, and he himself is his own prisoner, and he crucifies and hangs himself up every day, though no forreign authority arrest him. And these three are linkt together as in a chain; For when we make good our obli∣gations to God and our selves, we never fail in that which is due unto men; and he that failes in doing justly to men, hath ipso facto forfeited his obligation to God and himself; for to do justly is a duty which he owes to God and himself as well as to others: he that is not just, is not holy, and he that is not holy is an enemy to God and himself; for God made him to this end, and God requires it at

his hands; so that an unjust man at once breaks this threefold cord, and is injurious to God, to men, and himself: If we misse in one, we are lost in all, and are in a manner out-law'd from men, banisht from our selves, and so without God in this world.

We have a large field here to walk in, but we must limit and con∣fine our selves, and passe by the justice of the publique Magistrate, whose proper work it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stand in the midst between two opposite sides, till he draw them together, and make them one; to keep an equality, even in inequality; to use his power, rescindendo peccatori, in cutting off the wicked from the earth, and taking the prey out of his mouth, or else communi dividundo, in dividing to e∣very man his own possessions, in giving Mephibosheth his own Lands; for this is neither meant here in the text, nor can it concern this Au∣ditory. Read the 10, 11, 12. v. of this chapter, and you will see what Justice it is the Prophet here speaks of. 10. Are there yet trea∣sures of wickednesse in the house of the wicked, and the scant measure, that is abominable? 11. Shall I count them pure with the wicked balances, and with the bag of deceitfull weights? 12. For the rich men thereof are full of violence, and the inhabitants thereof have spoken lyes, and their tongue is deceitfull in their mouth. Is there yet the house of the wicked built by oppression, and cemented with blood, and will he not restore what he hath unjustly gained, after so many warnings and threats? Adhuc ignis in domo Impii? so the vulgar: Is there yet a fire in the house of the wicked? not a Treasure, but a Fire, which will consume all? so that Facere judicium, to do justly in this place, is not onely the duty of the magistrate (and yet publick Justice is both a serpent and a rod, not onely to bite and sting the guilty person, but a rod or measure, to measure out to every man his own measure) but to do justly is to give every man his own, not to lay hold on, or alienate or deceitfully withdraw, or violently force from any man that of which he is a lawfull possessor for quicqutd jure possidetur, injuriâ aufertur, that which I possesse by right, can∣not be taken from me but by injury. And this is it which we call common honesty, or private Justice, and it binds my hand from oppression and robbery; it seals up my lips from guile and slander; it checks and fetters my fancy from weaving those Nets of Deceit which may catch my Brother and entangle him; it limits my Hands, my Wit, my Tongue, not to doe, not to imagine, not to speak that which may endamage him; not to touch, not to undermine his estate; not to touch, not to wound his reputation; for Slander is a great injustice, a kind of Murder, jugulans non membra, sed nomina, saith Optatus to the Donatists, not cutting off a limbe or member, but mangling and defacing a good and fair name, and even tread∣ing it in the dirt. Private Justice is of a far larger extent then that which is Publique, and speaks and acts from the Tribunall: For

Publique Justice steers by no other Compasse but the Laws of Men; but this by the Laws of Nature, and Charity, which forbid many things which the Laws of Men mention not; and restrain us there, where Humane Authority leaves us in nostro mancipio, to di∣spose of our selves as we please; Nec enim, quicquid honestum est, legibus praecipitur, for this Justice and Honesty binds us to that which no Law exacts; for Law-givers are not Diviners or Prophets, and they see little more then what is passed by them already, or now before their eyes, or which Probability hath brought so neere, that they even see it, as a thing, which, if not prevented, will cer∣tainly come to passe. They have not the knowledge of all that is possible, nor of all things that are under the differences of times past, present, and to come; nor can they fathome the depth, and de∣ceitfulnesse of their own hearts, much leste of the hearts of other men, which are fruitfull in evil, and every day find out new inventi∣ons, and multiply them every day: For as Saint Austin spake of the Lawyers of his time, * 1.1 Nulla Causa sine causa, There was not a Cause brought to them, which they could not so handle, as that it should multiply in their hands, and beget as many as they pleased; so there is no fraudulent act, * 1.2 which is not a step to another, and that to a third, and that is now a teeming, ready to bring forth more; Depunge ubi sistam; Injustice hath the same subsistence and measures with our Covetousnesse and Lust, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knows neither bounds nor end; So that those Lawes by which Humane Societies are managed and upheld, are rather occasioned by that which is past, then that which is to come; and they that make them take their aim by their eye, and some sensible inconvenience, which is either visible in it self, or in that which may cause it, but cannot provide against that which is removed so far, as that neither the eye, nor thoaght, neither wisdome, nor suspicion can reach it, but is to them as if it would never be; in that darknesse and obscurity, which it was before they were born. And therefore the rule of those duties which we owe one to anothyer, is of a larger extent then that of the Law, * 1.3 Angusta est innocentia ad legem probum esse, saith the Philosopher, that honesty is but of a narrow compasse which measures it self out by that rule, and reacheth no further then to that point which the Laws of men have set up, and makes that its Non ultra. * 1.4 Piety constrains us to do many things, where the Law leaves us free; what Law did force that pious Daughter to suckle her old Father in prison, and nourish him with the milk from her own breasts? * 1.5 or Antonine the Emperour to lead his aged Fa∣ther-in-law, and ease and support him with his hand? Againe Humanity binds us, where the Law is silent; for where was it enacted, * 1.6 that we should not open the letters no not of our enemies? yet Julius Caesar burnt those which he found in their tents, whom he had conquered; and the Athenians and Pompey did the like. Li∣berality

hath no Law, and yet it is a debt. * 1.7 No law enjoynes me to keep my promise and make good my faith, and yet my pro∣mise binds me as firmly, and should be as sacred as an oath. All these are extra publicas tabulas, and are not to be found in our statute∣books; and he that confines his studies and endeavours to these; he that hath no other compasse to steere by in the course of his life, then that which he there finds written, cannot take this honour to himself, this Honorable title of a Just and Honest man. For how many inventions and wiles have men found out to act iniquity, as by a Law? to drive the proprietary out of his possessions, before the Sun and the people, and then wipe their mouthes, and pro∣claim it as Just to all the world? How many Eat no other Bread but that which is kneaded by craft and oppression, and sometimes with blood, and yet count it as Manna, sent down from Heaven? How short is the hand of the Law to reach these? Nay how doth the Law it self many times enable them to invade the Territories of others, and to riot it at pleasure? How is it made their musick, by which they dance in other mens blood? Justice, * 1.8 or common Honesty, is but one word, but of a larger compasse then Ambition and Covetousnesse are willing to walk in. In a word; I tmay not be just and Honest, and yet there may be no Law to punish it, * 1.9 or no man that dare reprehend it, saith ••ully. Take not up that which thou laidst not down; count that which thou findest in the way, but as a pledge to be returned upon demand, said the Stagarites. If thou sell a thing, declare the fault of it; If thou underbuy a thing, upon the dis∣covery, pay the full price. These no Humane Law, but Justice and Honesty, and the Law of nature requires. To collect and draw out a catologue of all those irregularities in Behaviour which will not consist with Justice and Honesty, as it is a thing not necessary to be done, so is it impossible to do it: for as day unto day teacheth the knowledge of that which is good, so day unto day, and hour un∣to hour teacheth the knowledge of that which is evil, and it is not easie to open those Mysteries of iniquity. The mind of man, when it is corrupted, is restlesse in finding out new, and untroden paths which may lead to its desired end, and is wheel'd about from one falshood to another, begets a second lye to defend the first, and draws in cheat upon cheat, that it may have at least the shadow of Justice and Honesty to vaile and obscure it; and so long he is an Honest man that is not a detected knave, as he is counted a good Lawyer, who can find out something in fraudem legis, some han∣some colour or fetch to delude the Law. He that hath the sen∣tence on his side, is Just, and he that is fallen from his cause, is fallen from the truth; and so honesty is bound up in the verdict of the Jury, and twelve perjured men may make an oppressor honest, when they please.

We will not therefore go in Hue and Cry after every theef, nor follow the deceitfull person in those rounds, in those windings and turnings which he makes; and I can truly say, non multùm incola fuit anima mea, I have been but a stranger and sojourner in these tents of Mesech, and have not so much conversed in these waies of thrift, and arts of living, as to read a lecture upon them, and dis∣cover the Method and course of them. It may so fall out, and doth too often, that they who are the best artists in these, are the worst of men; For the wisdome of this world is not like that in Aristotle, which rests in it self, and never seeks an other end, but in this the theory and the practice goe hand in hand, and advance one another: nor do we make use of it onely to preserve and defend our selves, but we let it out to disquiet and diminish others; and they that tread these hidden and indirect wayes, though they hide themselves from others, yet seldome do they so far deceive them∣selves, as not to know they walk deceitfully: for they check, and comfort themselves at once; they know they do not justly, and yet this thought sets them forward in their course, even this poor and unworthy thought, that It is good to be rich; and so the light which they see is somewhat offensive, but the love of gain is both a pro∣vocative, and a cordiall.

We will therefore bring Justice to the line, and Righteousnesse to the plummet, and have recourse to the Law and the Prophets; not stand gazing upon the practice of the world, and actions of men, but look upon the rule, by which a diligent eye may easily discover all parti∣cular swervings and deviations, though they be as many as the Atomes before the Sun: For as Seneca well, Difficile est animam su∣am effugere, It is a hard matter for a man to fly from himself, or to divest himself of those principles with which he was born, or so to fling them from him, as that they shall never return to restrain and curb him, or at least to molest him when his flesh and lusts are wanton, and unruly, and violent to break their bounds. And now, what doth the Lord require But to do justly? That is, but to do that, which first, the Law of nature requires; secondly, that which he at sundry times by holy men, and his Prophets hath taught, and in the last daies hath urged and improved by his Son Christ Jesus, the Prince of Peace and righteousnesse. So that Justice doth raise it self upon these two pillars, Nature and Religion, which are like the two pillars in the porch of the Temple, 1 Kings 7.20. Jachin and Boaz, and do strengthen and establish Justice, as that doth the pil∣lars of the earth, or as the legs of the bridegroome in the Canticles 5.15. which were as pillars of marble set upon sockets of pure gold: for the wisdome and strength of Christ and Christianity consists in the adorning and improving of Nature, and settling a true and perfect Religion, and the sockets, the bases are of pure gold, Basis aurea

timor plenus disciplinae, saith Ambrose, the golden Basis which up∣holds all, is a well disciplined fear, by which we walk with circum∣spection, and carefully observe the Law of nature, and the Law of Christ; and by the Law of nature, and the brighter and clearer light of Scripture, so steere our course, that we dash not against thosedangerous rocks of deceit and violence, of oppression and wrong, that we may not spem nostram alienis miseriis inaugurare, not increase our selves by diminishing others; not rise by another mans ruine; not be enriched by another mans losse; not begin and in∣augurate, and crown our hopes and desires with other mens miseries; nor bath our selves with delight in the teares of the widow and the fatherlesse; but rather suffer wrong then do it, rather lose out coat, then take away our brothers; vitamque impendere vero, rather lose that we have, and life it self, then our honesty; and so by being Men, and by being Christians, ful fill all right eousnesse.

And first, Nature it selfe hath hewn and squared all Mankind as it were out of the same Quarry and Rock; hath built them up out of the same Materials, into a Body and Society, into a City com∣pact within it self: For the whole world is but as one City, and all the men therein, in respect of mutuall offices of love, are but of one Corporation. Respicite zur. Es. 5.1. Look unto the rock out of which you were hewen, and the hole of the pit where you were digged: Look unto the common seed-plot, out of which you were all ex∣tracted, and there you shall discover that neer Relation and Frater∣nity, that makes every man a Neighbour, a Brother to Every man: how they are not onely together Children of Corruption, and kin to the worm and Rottennesse, but the same workmanship of an immortall hand and an illimited power; the Brethren of one Ba∣ther who hath built them up in his image, and according to his like∣nesse, which though it may be more resplendent, more improved in one then in another, yet it is that impression which is made and stampt on all. From the same rock are hewed out the weak and feeble man, and Ish the man of strength, who hath milk in his breasts, and marrow in his bones; From the same hand is that face we turne away from, and that face we so much gaze on; the scribe and the Idiot, the narrow understanding that receives little, and the active and piercing wit, which runs to and fro the earth; that plain sim∣ple man that hath no ends, and the subtile Politician, who multi∣plies his every day, and can compasse them all. Of the same ex∣traction are the purple Gallant, and the Russet Pilgrime; and he that made them casts an equall eye on them all, and binds every hand from violence, and every heart from forging deceit; makes every man a guard and protection to every man; gives every man a guard and conduct for himself and others; and to every man the word is given, touch not another, and do him no harm. Thus hath he fenced us

in and taken care, that the strong man bind not the weak; that the scribe over-reach not the Ideot; that the Politician supplant not the innocent; that the experienced man defraud not the ignorant; but that every mans strength, and wit, and experience, and wisdome should be advantageous, and not hurtfull to others; that so the weak man may be strong with another mans strength; and the ig∣norant man wise with anothers experience; and the Ideot be secur∣ed by the wisdome of the Scribe. For who hath made all these? have not I the Lord? and then if he made them, and linkt them toge∣ther in one common tye of nature, quis discernet? as the Apostle speaks, 1 Cor. 4.7. who shall divide and separate them? who shall di∣vide the rich and the poore, that he should set him at his footstool and despise him? The strong from the weak, that he should beat him to the ground? The wise from the ignorant, that he should bassie and deceive him? Indeed sme distance, some difference, some precedency of one before the other may shew it self to an eye of flesh; but yet even an eye of flesh may see how to reunite and gather them together as on and the same in their Originall: Re∣spicite zur, Look unto the rock, the vein out of which you were taken, and then what Moses spake to the Israelites when they strove together, may be spoken to all the men in the world, Sirs, you are brethren, why do you defraud, or use violence? why do you wrong one to another? Acts 7.26

But in the next place; Besides this our common extraction, the God of Nature, who hath built us out of the same materialls, hath also imprinted those Principles, those Notions, those Inclinations in the heart of every man, which may be as so many Buttresses and supporters to uphold this frame, and to make us dwell together in all simplicity and innocency of coversation; not in envy and ma∣lice, in fraud and deceit, but with courtesie and affability, helping and supporting one another, which is that justice which God requires at our hands: Nulla anima sine crimine, quia nulla sine Boni semine, saith Tertullian, No soul can plead Not guilty here, because no soul is destitute of this seed of Goodnesse. And thus we see in Rom. 1. where Saint Paul makes up that catalogue of foul irregularities, he drags the unrighteous, the covetous, the malicious, the deceitfull, the inventors of evil things, the Covenant-breakers, to no other Tribunal then that of Nature, and condemns them by no other Law then that which we brought with us into the world. Quaedam jura non scripta, sed omnibus scriptis certiora, saith the Orator. This Law is not written, * 1.10 and therefore is written to all; and being connaturall to us, is more sure and infallible then those which are written in wood, or engraven in Brasse or Marble. And one would think that it were as superfluous and needlesse to make any other Law to bind us to Justice and upright dealing one towards another, as to command

children to love their parents, or parents to be indulgent to their children: For why should that be urged with that vehemency, to which mens naturall bend and inclination carries them, and would certainly continue them, and hold them up in an even course of ju∣stice and honesty, did not Education, and their familiar converse and dalliance with the world, corrupt and blind them? To this Law of Nature S. James seems to call us back, chap. 3.9. where he makes it as a strange thing to be wondred at, That the same tongue that bles∣seth God, should yet curse men, who are made after the similitude of God. As if he should have said, Curse him not, deceive him not; for if thou curse him, if thou deceive him, thou cursest and deceivest God, after whose similitude he is made. My brethren, these things ought not be, and are as much against nature, as for the same fountain to send forth sweet and bitter water, or for a fig-tree to beare olives, or a vine figs, at the 12. ver. Saint Paul in the 4. to the Ephesians, shuts up the Lyars mouth with the same argument, ver. 25. Wherefore cast off ly∣ing, and speak truth every one to his neighbour: and the Reason follows, For you are members one of another. Thou art a part of him, and he is a part of thee, being both hewn out of the same Rock, formed and shaped of the same mould, and by lying to thy Brother, thou putt est a cheat upon thy selfe, and as far as in thee lyeth, upon that GOD that made you both, and gave you Tongues, not to lye, but to in∣struct; and Wits, not to deceive, but counsell and help one another. And therefore in the 1 Thess. 4.6. he deters them from fraud and vio∣lence, by no other argument then this, That God is the avenger of such things, as if the Lye had been told, and the Cheat put upon him. And when Mans justice to man faileth, there Gods vengeance is rea∣dy to make a supply: For, saith Clemens, Vidisti fratrem tuum? vi∣disti Deum tuum: When thou lookest upon thy Brother, * 1.11 thou seest God himselfe, as neere as Mortality can discover him; for he is the fairest Copie thou canst see him by, fairer then the Heaven of Hea∣vens, and those ministers of light; fairer then the fairest Star, then the Sun in the Firmament, when he rejoyceth to run his race. Hence Saint John concludes positively and peremptorily, 1 Epist. 4.20. If a man say he loveth God, and hateth his brother, (and he that deceives him, he that oppresseth him, hates him; or else despises him, which is worse) he is a lyar: and his reason is irrefragable, For he that loveth not his brother whom he hath seen, in whom he sees himself, in whom he sees his God, and so hath love conveyed into his heart by his very eye, many visible motives to win him to this duty, how can be love God whom he hath not seene? whom no man hath seen or can see, but, as the Apostle speaks, though a glasse darkly, in his words, and in his works, of which Man is the brightest Mirrour, and gives the fairest and clearest representation of him. So that now we may see all Man∣kind tyed and united together in this Love-knot of Nature; knit together as Men, that they should not fly asunder, and then returne

again one upon another, not as Men, but as Snakes and Vipers; look back, but with an evil eye; approch neere, but in a cloud or tempest; not look, but envy; not speak, but lye; not touch, but strike; not converse with, but defraud and oppresse one another; which is against that Law with which we were born, and which we carry about with us whithersoever we goe, and whatsoever we doe.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

How gracious and helpfull a creature is one man to another, if he continue so, a man, and receive no new impression from the flesh, from self-love, and those transitorie vanities below? if he be not by assed and wheel'd from this Naturall motion, by the world, and so fit to be drove into the field with Nebuchadnezzar, being turn'd Fox, or Lion, or Tiger, or Panther, or worse then any of those Beasts, because he is a Man? (for so many forms he may receive, having once degenerated from his own) and then 'tis not: Look upon Men as of the same mould and frame, as Brethren by nature; as auxiliaries and supplyes, as keepers and guardians; but Cavete ab hominibus, Beware of men; a warning and caution given by our Sa∣viour himselfe, Mat. 10.17. and a strange caution it is from him who so loved men that he dyed for them. Beware of men, beware of them thus transformed, thus Brutify'd. That smiling friend may be a tempter; He that calls himself a Saint, may be a Seducer; his oylie tongue may wound thee; his embrace crush thee to pieces; that de∣mure countenance may shadow a legion of Devils. Look not upon his phylacteries, the Man's a Pharisee; and this Angel keeper may be thy Murderer. And thus it is when the course of nature is turn'd backward, and Man degenerates from himselfe, and makes his Rea∣son, which should be an instrument and promoter of Justice, a ser∣vant to sinne, and a weapon of unrighteousnesse. This the love of the world, and the wisdome of the flesh can doe; Victrix etiam de Natura triumphat, When it prevailes, it moves and troubles the Wheele, as S. James calls it, the whole course of our Nativity, and triumphs over Nature it selfe.

Now to draw this yet neerer to our purpose; Speak what we will of Profit and Commodity, the Heathen Orator by the very light of Nature hath told us, That they who divide Profit from Justice and Honesty, and call that profit and advantage, which is unlaw∣fully gotten or detained, * 1.12 with the same hand lift at the very foun∣dation of nature, and strive to put out that light which they can∣not utterly extinguish; Ista duo facimus ex uno, saith Seneca, though we make Profit and Honesty two things, yet they are but one and the same; and therefore to rise upon another mans ruines, to enrich our selves by fraud and deceit, is as much against nature, saith Tully,

as poverty which pincheth it, or grief which afflicts it, or death which dissolves it; for poverty may strip the body, * 1.13 grief may trouble it, and death may strike it to the ground, but yet they have a soul, but injustice is its destruction, and leaves a dead soul in a living body. For as we have already shewn, man is naturally. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sociable creature, but violence and deceit quite destroy all Society; and Lully gives the same reason in his Offices, which Saint Paul doth against Schisme in his Epistles, 1 Cor. 12. If one member suffer, all the members suffer with it; and therefore the intent and purpose of all must be, saith the Orator, ut eadem sit utilitas uniuscujusque & singulo∣rum, that the benefit of one and every man may be the same, so that what deceit hath purloyned, of stollen away, or violence snatcht from others, is not Profit, because it is not honest; * 1.14 and the Civilians will tell us, that, that which is unjustly detained is not valu∣able, is of no worth till it return to the hands of the lawfull proprie∣tary.

Again, in the second place; Justice and Honesty are more agree∣able to the nature of men then Profit or4 Pleasure; For these rea∣son it self hath taught us to contemne, and he most enjoys himself who desires not pleasure, and he is the richest man who can be poore, and we are never more men, then when we lest regard them; but if we forfeit our integrity, and pervert the course of Justice, we have left our selves nothing but the name of men. Si, quod absit, spes foelicitatis nulla, saith Saint Austin, If we had no eye to eternity, nor hope of future happinesse; * 1.15 Si omnes Deos homines∣que celare possimus, saith Tully, if we could make darknesse a pavili∣on round about us, and lye skreend and hid from the eyes of God and man, yet a necessity would lye upon us to be what we are made, to observe the lessons and dictates of nature, saith one; Ni∣hil injustè faciendum, saith the other, nothingmust be done unjustly, though God had no eye to see it, nor hand to punish it; and this doctrine is current both at Athens and Jerusalem, both in the Phi∣losophers School and in the Church of God.

To give you yet another reason, but yet of neere alliance to the first; whatsoever we do, or resolve upon, must habere suas causas, as Arnobius speaks, must be commended by that cause which produceth it; now what cause can move us to desire that which is not ours? what cause can the oppressor shew that he grinds the face of the poore? the theef, that he divides the spoile? The deceit∣full tradesman, that he hath false weights, Pondus & pondus, a weight and a weight, a weight to buy with, and a weight sell with? If you ask them, what cause? they will eitherlye and deny it, or put their hand upon their mouth, and be ashamed to answer; here their wit will faile them, which was so quick and active to bring that about,

for which they had no reason: it may be, the cause was, an unnecessary feare of poverty, as if it were a greater sin then cosenage; It may be the love of their children, & saepe ad avaritiam cor parentis illicit. Foecundi∣tas prolis, * 1.16 saith Gregory, many children are as many temptations, and we are soon overcome and yield, willing to be evil, that they may be, rich, and calling it the duty of a Parent, when we feed, and cloth them with our sinne; or indeed it is the love of the world, and a desire to hold up our heads with the best, which are no causes, but defects and sinnes, the blemishes and deformities of a soul transformed after the image of this world. These are but sophismes, and delusions, and of no causality. For ti's better I were poore then fraudulent; bet∣ter that my children should be naked then my soul; better want then be unjust; better be in the lowest place, then to swim in blood to the highest; better be drove out of the world then shut out of hea∣ven. It is no sinne to be poor, no sinne to be in dishonor, no sinne to be on a dunghill, or in a prison; it is no sinne to be a slave: but it is a sinne, and a great sinne, to rise out of my place, or either flat∣ter, or shoulder my neighbour out of his, and to take his roome; It is no sin to be miserable in the highest degree, but it is a sinne to be unjust or dishonest in the least. Iniquity and injustice have nothing of reason to countenance them, and therefore must run and shelter themselves in that thicket of excuses, must pretend want, and po∣verty, and necessity; and so the object of my concupiscence must Authorize my concupiscence, and the wedg of gold warrant my theft, and to gain something is my strongest argument to gain it unjustly. * 1.17 And therefore Tully saith well, If any man will bring in and urge these for causes, argue not against him, nor vouchsafe him so much as a reply; omnino enim hominem ex homine tollit, for he hath most unnaturally divided man from himself, and left nothing but the beast. Nature it self, our first School-mistris, loaths and de∣tests it, nor will it suffer us by any means to add to our own, by any defalkation from that which is anothers; and such is the equity of this position, that the Civil Law alwaies appeales unto it, videtur do∣lum malum facere qui ex aliena jactura lucrum querit, He is guilty of cosenage and fraud, who seeks advantage by another mans losse; where by Dolus malus is understood whatsoever is repugnant to the Law of nature or equity. For with the beames of this Law, as with the beames of the Sun, were all Humane Laws written, which whip idlenesse, which pin the Papers of Ignominy (the best hatch∣ments of a knave) in the hat of the common barretter, which break the teeth of the oppressor, and turn the bread of the deceitfull into Gall; upon this Basis, this principle of nature, whatsoever you would that men should do unto you, even so do unto them, hang all the Law and the Prophets. For the rule of behaviour which our Saviour set up, is taken out of the Treasury of nature, and for this is the Law and the Prophets, Matth. 7.2. that is, upon this Law of nature depend the

Law and the Prophets, or by the due and strict observing of this, the Law is fulfilled, as Saint Paul speaks, Rom. 13.8. or this is the summe of all which the Law and the Prophets have taught, to wit, concerning Justice and Honesty, and those mutuall offices, * 1.18 and duties of men to men; a rule so equitable, so visible even to the eye of a naturall man, that Severus a heathen Emperor made his mot∣to, and some have engraven it in their rings, visne hoc fieri in agro tuo quod alteri facis? wouldest thou have done that in another mans field which thou wouldest not have done in thy own? would any impostor be caught by craft? would any spoiler be spoiled? would any cheat be cozened? would any oppressor have his face ground? would any calumniator be slandred? and why should any man claim the priviledge of his humanity, if he be not willing to grant it to all? why should this secure me from injuries, and leave my brother as a mark for deceit to go about, and Malice, and Cove∣tousnesse, and Power to shoot at? why should not this Law of na∣ture be an Amulet to secure all mankind from the venom of Fraud and Injustice? This Law of nature brought forth a Regulus, a Cato, a Fabricius, and those Worthies, which shewed to posterity the possibility of keeping this Law so far as to be Just, and do as yet teach and upbraid us Christians.

By this Law, and by no other then this, were the Aediles or Clarks of the Market in Rome, directed to lay it down as a Law, that who∣soever sold any Commodity, was to disclose to the buyer, what fault, what defect, what imperfection it had: If he sold an House in which the Plague had been, he was to proclaim it by the common cryer, Pestilentem Domum Vendo, I sell an infectious house; If he sold a Horse, he was to make known the diseases; if a piece of cloth, the falshood of it; for if he did not this, there lay an action against him, Actio redibhitoria, by which he was constrained to take back his wares again, or make good the dammage to the buyer: By this they flung all false and deceitfull wares into the River. This hath been done in Gath and Askelon; what a strange sight would this be in Jerusalem? This hath been done amongst Heathen, * 1.19 aliens from the Grace of god, and is it not pity it should appeare as ridiculous amongst us Christians, who make our boast of it all the day long? for should we put it in practice, what objects of scorn and laugh∣ter should we be made to the man of this world, who would call us fooles, or set us down for none of the wisest, or (which is the easiest censure) place us in the number of those, * 1.20 who may be wise per∣haps, but will not be wise for themselves? But Saint Hierom goes further and adds, aliena adpetentes publicae leges puniunt, The publick Laws did punish even those who did but seek after or desire ano∣ther mans possessions; perhaps alluding to that custome of the An∣cients, who straitly forbad that any man should add to, or dimi∣nish

that which he possest. Lastly, this was it that made them sa∣crifice Deo Lermino, * 1.21 to the God of bounds; and as god laid a curse upon him that removed the Land-mark, Deut. 19.14. so did Numa by the light of nature, even upon him who, though by chance, had plowed it up, such is the tye of nature so, great an obligation doth it carry with it; for whatsoever is done against nature, all men, saith Tertullian, esteem as monstrous, but Christians Sacrile∣gious against God, who is the lord, and Author of nature, and further we presse not this consideration.

For in the second place; Justice and Honesty have yet a fairer pil∣lar, more polished and beautifull, more radiant and manifest to the eye, for besides the Law of Nature, or Humane Laws, which are but the extracts and resultances from it, Habemus legem, we have a Law written, the Law of God, who is a God of truth, and pure eyes, and cannot behold deceit and violence, and the Law of that great Law-giver, the Prince of righteousnesse, in whose mouth there was sound no guile. * 1.22 And this makes our obligation to do justly the stronger. Lex prohibens omnia delicta congeminat, saith Austin, the superadditi∣on of a Law to the Law written in our hearts, aggravates and mul∣tiplies a sinne, because after the open promulgation of a Law, we do not onely that which is unlawfull in it self, but also that which is by supreme authority forbiden. Now when we speak of a Law, we do not meane the Law of Moses (although that commands to make our Hin right and our Ephah right. * 1.23 Levit. 19.36. That, that should be restored, which was either violently or deceitfully taken away. Levit. 6.4. That, that which goes astray, or is lost, should be restored. Deut. 22.1. That the hired servant be not oppressed. Deut. 24.13,14,15. That he that killeth a Beast shall restore it. Levit. 24.21. That he that smites a man, so that he keepeth his bed, shall pay for the losse of his time, and cause him to be throughly healed. Levit. 21.18,19. That if a man feed his beast in another mans field, he shall make restitution out of his own sield. Exod. 22.5. That in buying and selling they should not op∣presse one another. Levit. 25.14.) but legem Evangelicam, the Law which was preached and promulged by Righteousnesse it self, the best master Christ Jesus, and by this Christians are obliged above all the men in the world, because they are Disciples of a better testament. For Christ came not to destroy the Law of Nature, but to establish and improve it; and though it propose some duties to which peradventure by cleer evidence we are not obliged by the Law of Nature, yet they who have most improved and perfected their reason, even by the light of reason will subscribe to them that they are just and good, and as they concerne our conversation with men, most fit to be done, and most worthy of observation. Inno∣centiam perfecte nôtrant Christiani perfecto magistro revelatam, saith Tertullian, * 1.24 That innocency of life which beats down all violence,

checks and confutes all Sophistry and deceit in dealing, is most ex∣actly learnt by Christians from the best and perfectest master that ever was, who that we may not kill, hath taught us not to be angry; that we may shut out uncleannesse, hath shut up our eyes; that we may not do evil, hath prohibited us to speak or think it; and is so far from permitting his disciples to do any injury, that he hath ex∣presly and straitly commanded them with patience to beare any that is offered: quis illic sicarius? quis manticularius? quis sacrilegus? what Christian saith he, is a murderer, or a theef, or a sacrilegious person? or will he steal thy coat, who by his profession is bound to give thee his, and his cloak also? It was a common saying amongst them, Bonus vir Caius Seius, Caius Seius was a just Good man certain∣ly, & there was but one fault in him, and that was, that he was a Chri∣stian. When the souldiers askt Iohn the Baptist, what shall we do? he returned an answer which did not disarme them, but bound their hands from violence and wrong, Do no violence, Accuse no man falsly, and be content with your wages. The Publicans were odious even to a proverb, yet he vouchsafeth them an answer; Exact no more then is appointed you, Luk. 3.13. will you heare our Saviour from the mount? and there you cannot but observe, that most of those precepts delivered there tend to Honesty and Sincerity of conversation with men, Blessed are the mercifull. Blessed are the peace-makers. Be not angry. Let your yea be yea, and your nay be nay; which short precept leaves no roome for fraud and deceit, for that which is called Dolus malus, when our yea is nay, and our nay yea; one thing is said and another meant; one thing is pretended, and another done. The Apostles are frequent in urging this duty; for Christianity was so far from disanulling those precepts of morality and mutuall conversation, which the Philosophers by the light of nature delivered and transmitted to posterity, that the ancient Christians as learned Grotius observes, * 1.25 though they were not devo∣ted to any one Sect of them, yet observing that as there was no Sect which had found out all truth, so also there was not one of them which had not discovered-some, did take the pains to collect and gather into a body, what was here and there diffused and scat∣tred in their severall writings, and did think this a faire commen∣tary on the Practick part of the Gospel, and a sufficient expression of that discipline, which Christians by their very title and profession were bound to observe: you may read them in the Philosophers, but they are the precepts of Christ.

And this is the true face of Christianity: For no other foundation can any man lay, then that which is laid; Christ Jesus, 1 Cor. 3.11. * 1.26 Now every foundation should bear something; not wood, and hay, and stubble, but gold, and silver, and precious stones; Fraud, and Vio∣lence, and Injustice, cannot lye upon that foundation which is laid in

Truth, in Mercy, in Justice, nor upon that Saviour who knew no guile; who had this Elogium from his very enemies, That he had done all things well, and that there was no fault to be found in him. No, upon this foundation you must lay such materialls which are like un∣to it, Innocency, and Truth, and Righteousnesse; which that they may grow up and flourish amongst the sons of men, he watered them with his Bloud, which was shed for the Oppressor, that he might be mer∣cifull; for the Dissembler, that he might speak truth; for the De∣ceitfull person, that he might be just in all his wayes, and righteous in all his dealings; for the violent person, that he might doe no more wrong; and if it have not this effect, it is his blood still, but not to save us, but to be upon us to our condemnation. For 'tis strange, that Christs blood should produce nothing but a speculative, a fanci∣ed and an usurped faith, a faith which should keep those evils in life, which he dyed to take away; a faith, which should suffer those sinnes and irregularities, to grow and grow bold, and passe in triumph, which he came to root out of the earth, and to banish out of the world. Faith is the substance, the expectation of a future and better condition; but we do not use to expect a thing, and have no eye upon the meanes of attaining it. Can we expect to fly without wings, or go a journey without feet? no more can we hope ever to enter those heavens, wherein dwelleth righteousnesse, if we have no other con∣duct but faith, faith so poorely and miserably attended, with fraud, deceit, injustice, and violence. For who shall dwell in the holy hill? He that walketh uprightly, and worketh righteousnesse, and speaketh the truth in his heart: He that doth no evil to his neighbour, that sweareth to his own hurt, and changeth not. Psal. 15. 'Tis strange then that there should be so many oppressors in the world, and so many Saints; that so many should forfeit their honesty, and yet count their election sure; that they who are like enough to do as the Jews did, Crucifie Christ, if he were on the earth, should yet hope to be saved by his blood: For if you should ask me, what the true property of a Christian were (faith alway supposed, which is the ground and foundation of all) I could not find any virtue which doth more fairly decipher, or more fully expresse him, then sincerity and uprightnesse of conver∣sation, which saith Chymachus, * 1.27 is virtus sine varietate, a virtue which is ever like unto it self, and makes us so; which doth not look divers waies at once, both towards Samaria and Hierusalem; doth not professe a benefit when it studies ruine; cloth hatred with a smile, and a purpose to deceive, with fair language and large promises, nor make up words of butter, which at last prove to be very swords: but it is like the Topaz, si polis obscuras, if you polish it, you ob∣scure and darken it, but if you leave it as nature presents it, it casts the brighter lustre. And if you ask me the embleme of a Chri∣stian, our Saviour hath already given one, the Dove, whose Fea∣thers are silver white, not speckled, as a bird of divers colours, but

whose eyes are single, and direct, not leering as a fox, nor looking diverse waies, animal simplex, non felle amarum, non morstb us saevum, saith Cyprian, an innocent and harmelesse bird, no bird of prey, without gall, not cruell to fight, having no talons to lay hold on the prey; so far from doing wrong that he knows not how to do it. For, as Quintilian observes, * 1.28 Inter virtutes Grammatici est nescire quaedam, That it is to be summ'd up amongst the virtues of a Gram∣marian to be ignorant of some particular nice impertinences: so is it a part of a Christians integrity and simplicity not to be acquainted with the wiles and devises and stratagems of the world; to be a non proficient in the Devils Politicks; to heare the language of the chil∣dren of this world as a strange tongue, and understand it not; not to know what cannot make him better, and may make him worse; not to know that which we may wish buried in oblivion and darknesse, never to be seen or known of any; for what glory can it be, to be well seen in these arts of Legerdemain? what praise is it to be that (which I cannot heare from others with patience) an unjust, deceit∣full, and dishonest man? for (to conclude this) it is far worse to do unjustly, then to be reproch'd for doing so; far worse to be dishonest, then to be called by that name; far worse to be a theef, or a Traytor, then to be hanged for it: for between the evil of action and the evil of passion there is no comparison; the evil of passion may have a good end, it may be medicinall, and cure the sinner, if not set an end to his wickednesse, but the evil of action hath no end but dam∣nation, no wages but death, and that too hath no end, for it will be eternall.

Thus have we seen Justice or Honesty in its full shape and beau∣ty, fastned upon its proper pillars, the Law of Nature, and the Law of the God of nature: let us now see by way of Application, with what eye and favour the world of men and the world of Christians have lookt upon it; whether they have not relied more on those pillars of smoke and aire, their private fancy, and private interest, then these pillars of marble which God himself hath set up, which are firm and strong, and might beare them up; to build upon them that Justice, which would raise them up above the dy∣ing and killing glories of this world, to that which is everlasting in the highest heavens; and so conclude.

And first, the complaint is old that Justice and Honesty hath since left the earth, or rather is drove out of it; to speak truth, when her Territories were largest, when she stretcht the curtains of her habitation to the furthest, she did but angustè habitare, she took up but little roo me, and her retinue was but small; she never yet could tithe the children of men, and it had been well if she had taken in one of an hundred. It were even a labour to shew the divers arts

and inventions of men, which they made use of to work out their way to honour, * 1.29 and the riches of this world. Cain is blamed by Jo∣sephus for first finding out Weights and Measures, which was a tacite and silent accusation that that age was corrupt, in which so much caution was necessary. Quid foenus & kalendarium? saith Seneca, what are interest, and the kalendar, and your count-books, but names extra naturam posita, found out quite besides and beyond the intention of nature? what are your bills and obligations, and in∣dentures, but as so many Libels wherein you professe to the world, that you dare not trust one another, and that you believe men can∣not be honest unlesse they be bound? plus annulis quàm animis cre∣ditis, your seal-rings are a better assurance then your Faiths. And how do too many sell themselves, but not for bread? how in all sorts and conditions of men have some used their power, others their wit pro lege publica, instead of a publick Law; and have entitled themselves the just possessors of that estate into which they have wrought themselves with hands of oppression, robbery, and deceit? It hath been an old reproch which hath been laid upon Common∣wealths, that they did set common honesty to sale. The Atheni∣ans had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a tribute out of the stews; and we are told that Christians have so, it Rome may yet be thought to be in Christen∣dome. Look into the Civil Law Codice de Spect. Scen. & Lenonibus, of theatricall shews, stage-playes, and bawdes, and you shall find, that even from hence, from these loathsome and nasty dunghills of corruption, Emperours, & Common-wealths have sucked gain: Ma∣thematicians, Juglers, Fortunetellers, Theeves, and which the Father could not tell whether he should grieve or blush at, Inter hos Christiani vectigales, * 1.30 amongst this rabble Christians also were brought in as Tributary. This was exacted from poor men, from sta∣tues, from dead-men, from very Urine, and to the Emperour it was a sweet smelling savour. In one age they did Uxorium pendere, pay a summe of money for not being married; in another etiam Matrimonia obnoxia, they who were married were liable to this exaction; quo∣cunque modo rem, Gain was welcome at what gate or postern soever it came in: so soon did they forget they were men, so little did they regard the Law of nature.

And it were to be wished that this evil had stayed here, that this art of unjust and unlawfull acquisition had been onely known in the tents of Kedar; but by degrees it stole in and found enter∣tainment in the Church of God, and Christians forgetting their profession, quae nil nisi justum suadet, which should be known by justice and equity, and the contempt of the world, began to think stolen waters sweet, and to feed greedily on the bread of deceit and violence. For as the Pharisees did teach their children to say to their Father and Mother, Corban, which is not a curse, as some

have imagined; for the Pharisees were too wise to be so openly wicked, as to teach men to curse their parents; (to have done this had been to forfeit their Phylacteries) but it was their craft and po∣licy, an art to fill their treasurie; and therefore they taught children who were offended with their parents to consecrate their wealth to the Treasury, that so they might defeat that other Law which bound them to supply their parents in want and distresse; so even within the pale of the Church, there were found men whose Phy∣lacteries were as broad as theirs, who by holy fraud did take into their hands the possessions of the earth, and at last laid claim unto the whole world, and that upon the score of Religion; taught men to redeeme their ill-spent time with a piece of silver; for what were else the prayers for the dead, as they were used in the Church of Rome, but the price of mens souls? For the very thought of the power and efficacy of them drove men to a more supine and negligent conversation, to weary themselves in the wayes of wicked∣nesse, having such a pillow to sleep on; for what need they be dili∣gent to make their election sure whilest they live, who are fully perswaded that this may be done by proxy for them when they are dead? This is truly the Pharisees Corban, to teach men to rob their parents, to endanger their soules by religion, that so their treasuries may be full, and so to make that monumentum sceleris, a lasting monument of their craft and policy, which should have been specimen pietatis, an example and expression of piety; this was to cheat them into charity and liberality (which should be free and vo∣luntary) with false hopes. It was the saying of Martin Luther, Pa∣patus est robusta venatio Romani episcopi, that Popery was nothing else but a close senting and following of gain, and hunting after the riches and Pomp of the world; for if men will not give or yield up their estates, either Policy shall betray, or Power like a whirlwind snatch them away. When Peters keyes are too weak, Julius the second flings them into the River ••iber, with this Christian resolution, to try what Pauls sword could do.

We may say with the wise man, that this is an evil disease under the sunne, a disease which did not onely envenome that politick estate, which is nothing else but a disease, but did spread some part of its poyson and Malignity amongst those who may seem to have been sent down from heaven to purge it out. We cannot but magnifie the name of God for this blessed reformation of the Church, and blesse their memories which were the Instruments; but yet some there be, who have thought it a just complaint, that at least some of those who did beare a name with the best, did not so much seek Gods honor, as their own, and the improvement of their estate, and enlargment of their Territories, more then the advancement of piety, and so to recover her, drew more blood from her then was necessary.

Excessit medicina modum, nimiumque sequuta est Quâ morbi duxere, manus — Lucan.

I will here passe no censure upon it, and yet one would think Jupiters cloak would sit best on his own shoulders; but yet we may have leave to look back and bewaile it, and at least wish that the hand which was so active to cure it had not made so deep an incision as to leave no blood: That there had been some other way found out to restore her to her health and soundnesse, then that which at first made her poore, and at last nothing. But this is but our wish, and not our censure, and we may spend our affection there, where we may not venture our judgment; The tree which grew up and was strong, whose leaves were fair, and fruit much, whose height seemed to reach to heaven, and the sight thereof to the end of all the earth; whose boughs spread even to the envy of her who sits as a Queen amongst the nations, is now hewen down, and scarce a stump of the roots left in the earth: so that we may wish for that which we can never hope; and yet we might have observed some of those who cryed down with it, down with it to the ground, even those who first laid the axe to the root of the tree, sad and heavy and angry as Haman was when he waited on Mordecai, now clad with that honor which his ambition had prophesied and decreed to himself, much troubled that they gathered so little fruit from the branches, when the tree was fallen.

But to proceed; This contagion hath spread it self well-neere over the face of all Christendome, where most men count that lawfull purchase, which they can lay hold on: much like Vibius in Tacitus, * 1.31 pecunia & ingenio inter claros magis quam bonos; more famous for their worldly providence and wealth then their honesty. What should I speak of theeves that are dragged to the Bar? * 1.32 the Greek proverb tells us there be theeves that keep holiday; and old Cato in Gellius, that those who steal from private men, are fed with the bread of affliction, held in misery and Irons; but Fures publici in auro & purpura, but your publick theeves do glitter in purple and gold, and none dare say, Black is their eye, (as the word is) for feare of losing their own. There have been Laws made against those who dig down walls by night, who sell adulterate and mixt corn, who suppresse and hoord their corn to sell it dearer, whom Basil calls the Hucksters and Factors of the common calamity; * 1.33 Laws against Impostors and cheaters, and the authority of the Magistrate hath influence upon men of what calling or quality soever. In the Com∣mon-wealth of Rome, there was a Law to regulate Fullers, and in ours a Parliamentary Statute, that Cord-wainers should look to their sowing threads, and that their wax should be well tempered; but what Law can restrain them who can deale with the Law as

Alexander did with the Gordian knot, cut it asunder with their sword; * 1.34 I meane can defeat and baffle the Law by their power and wealth? or those, who as Tully spake of a certain Orator, are Lubrici & in∣comprehensibles, so slippery, that the Law cannot lay hold on them; so cunning, that they can deceive the eyes of the Sun, and Justice it self, and rob the poore even at nooneday; who can make up the ruines of their estate which the dye or strumpet hath wasted, with the teares of the widow and fatherlesse, and then think with that Em∣perour, Nunquam se prosperiori al••â usos, that they never threw a more fortunate cast in their life? yet such we have in the world, and they call themselves Christians.

We must draw towards a conclusion: Thus have we shaken both the pillars of Justice, Nature and Grace, and put behind our backs the lessons of the one, and precepts of the other, that we may run with lesse regret and controll to that forbidden tree which we de∣light to look on. Nature is swallowed up in victory by the love of the world; buried and raked up in the lust of the eyes, the lust of the flesh, and the Pride of life; and then on this foundation of inno∣cency we build in blood; on this ground of Justice we set up oppres∣sion: nay which is yet worse, Nature is swallowed up in victory by Grace it self, the Decalogue is lost in our Creed, & Honesty in Faith; for a strange conceit is now crept into the world, that how regard∣lesse soever we be of those seeds of Goodnesse, how forgetfull so∣ever of that which nature dictates to us, yet if we can heare of ho∣nesty, talk of honesty, and cast some of our Gall and Bitternesse up∣on that Injustice which is to us as sweet as honey, we may be good Christians enough, and the onely religious men in the world. And as the ancients in time of Superstition, did appropriate Religion to that kind of life which did least expresse it, and men were then said Ingredi Religionem, to enter into Religion, when they went in∣to a Monastery, and put on a Monks coule; so there are a generation of men amongst us, who talk of nothing more then Religion, as if it must needs live and dye with them, and yet do onely take her man∣tle and vizor, and in it walk on the whole course of their life; here beating their fellow servants, here defaming one, and defrauding another, and defaming him, that they may defraud him; they sharp∣ly inveigh against and lash the iniquities of the time, they are severe Justiciaries, and chastise all but themselves, * 1.35 as the wanton women in Ausonius did crucify Cupid on the wall, sibi ignoscunt, & plectunt Deum, they know well enough how to pardon themselves for fraud, for lying, for false weights and measures, for covetousnesse and malice, and the whole body of their Religion is made up in this, to fling disgrace upon the name of dishonesty, and so punish it but in a picture.

For conclusion then; to avoid these rocks at which so many have been cast away and lost, Let us first look up upon this light of na∣ture, and walk honestly as in the day, and not after those blind guides, the love of our selves, and the glory of the world, which will lead us on pleasantly for a while, and at last slip from us and leave us in the dark, there to lament, and curse the folly of our waies. For Riches and Honour and Pleasure are not naturall unto us, but ad∣ventitious and accidentall, and that which is naturall should be pre∣valent against all that is accidentall, * 1.36 say the Civilians. This Re∣lation by Nature should be strong against all forraign Circumstances whatsoever. And therefore it is but a busie folly, a studious kind of iniquity, to come and frame distinctions which may wipe out this relation, and so leave us at loose with line enough to run out unto a liberty and priviledge of encroching on others by fraud or violence; As the Persians in Xenophon taught their children, that they might lye or not lye with a distinction, lye loudly to their enemies, so they remember to speak truth to their friends; deceive a stranger, and not an acquaintance; and I feare we have too many such Persi∣sians in this our Island, and if they do not utter and dictate it, yet their hearts speak it, and their hands speake it, and their practice proclaimes it to the whole world. He is a stranger, he is an enemy, of another Religion, of another Faction, I may make what advantage I can upon him, undermine and blow him up; and thus the man, the image of God, the brother is quite lost. And what is the issue of this Diabolicall coynage? even the same which Xenophon there ob∣served to be of the Persian education. Their children, saith he, soone forgot the distinction, and grew up at last to be so bold as to lye to their best friends. And so it is with them who find it an easier thing to call themselves Religious then to make themselves honest; who first begin with these proviso's and distinctions to practice in∣justice, and with so much gravity and demurenesse to deceive their brethren, and to be dishonest by a rule, at last they fall down to an universall and promiscuous iniquity: Friends, brother, they of the same family, they of the same Sect and faction, all are the same with them; when they look for advantage, no respect of persons; when they look for Balaams wages, every man then is a stranger, an enemy, or as strangely, used as if he were; and this is to put out the light of nature, and so to go a whoring after our own inventions, which once kindled by the love of this world, are those false lights which lead us into that darknesse which Saint John speaks of. He that thus handleth his brother, * 1.37 walketh in darknesse, and knoweth not whither he goeth, because darknesse hath blinded his eyes, that he cannot see a man in a man, nor a brother in a brother; a man in the same shape, and built up of the same materialls; a man of the same pas∣sions with himself.

And therefore by this light of Nature, let us check and condemn our selves, when any gall of bitternesse riseth in our hearts; and allay, or rather root it out with this consideration, That it is most inhumane and unnaturall, that we cannot nourish it in our breast, and not fall from the honour of our Creation, and leave off to be men. How art thou fallen from heaven, O Lucifer, and cut down to the ground? Es. 14.12. and how art thou fallen, O man, whosoever thou art that doest unjustly, that takest from another that which is his, either by violence or deceit? How art thou fallen from hea∣ven? (for on earth there is no other heaven, but that which Justice and Charity make;) How art thou fallen to hell it self, nay to be an hell, a place for these foul spirits malice and fraud to reign and riot in, and to torment others and thy self? How art thou fallen from conversing with Angels, to wallow in blood; from the glory of thy Creation to burning fire, and blacknesse and darknesse and tempest? O what a shame is it, That a man thus created, thus Elemented and composed, should delight in fraud, in violence and oppression; should feed on that bread not which his father who made him, did put into his hands, but which craft did purloine, or violence snatch from the hands of others who were not so wise or so strong as himself? That this creature of love, made by love, and made to be Sociable, should be as hot as a fiery furnace sending forth nothing but sulphur and stench? That this honourable Creature should be a beast, nay a devil to ensnare, to accuse, to deceive and destroy his brethren?

This is a sad aggravation; but if the light of Nature be too dimme and cannot lead us out of the world, and those winding and crooked paths, which the love of it makes in it every day, let us in the last place, look up upon that clearer light, that light which did spring from on high and hath visited us; why should not our friends be more powerfull with us then our enemies? why should not Grace be stronger then a temptation? why should not the rich and glorious promises of the Gospel be more eloquent and perswasive, then the solicitations of the flesh, which is every moment drawing neerer to the dust; or of the world, which changeth every day, and shall at last be burnt with fire? why should they not have the power to purge and clense us from all unrighteousnesse? why should we chuse ra∣ther to be raised and enrich'd here for a span of time, by craft and power, then to be crowned by Justice and Integrity for ever? For this is the end for which this great light hath shined, to lighten every man that is in the world, that they may walk in the paths of righte∣ousnesse. It is a light that leads unto blisse, but it will not go be∣fore an oppressor, a theef, an Impostor, a Tyrant, to lead them to it, because they delight not in it, and do but talk on't; * 1.38 The light that is in them is darker then darknesse it self, their judgment is cor∣rupt, their will is averse and looks another way from the Region of

light. Without faith 'tis impossible to please God; It is true, but with∣out Justice and Honesty faith is but a name; for can we imagin that Religion should turn Theef, and Devotion a Cutpurse?

To conclude then; That you may do justly, and walk honestly as in the day, consider injustice, oppression, and deceit in their true shape and proportion, and not dawbed over with untempered mor∣ter; not disguised with the pleasures and riches of the world; not vailed and drest up with pretences and Names, which make them lovely, and make them worse; consider well, and weigh the dan∣ger of them, and from what they proceed. For first, If we would find out the fountain from whence they flow, we shall find it is no∣thing else but a strange distrust in God, and a violent love of the world; a distrust in that God who is so far from leaving man destitute of that which is convenient for him, that he feeds the young Ravens that call upon him. For if the windows of hea∣ven do not open at our call, if riches increase not to fill our vast de∣sires, we murmure and repine, and even chide the Providence of God, and by foul and indirect meanes pursue that which would not fall into our mouths. As aul, in the book of Kings, Acheronta movemus, when God will not answer, we ask counsel of the devil.

Secondly, we may think perhaps that they are the effects of Power and Wisdome, the works of men who beare a brain with the best; that they are the glorious victories of our wit, and Tro∣phies of our Power; but indeed they are the infallible Arguments of weaknesse and impotency, and as the devils marks upon us. Non est vera magnitudo pesse nocere, It is not true power nor true greatnesse to be able to injure our brethren; It is not true wisdome to be cun∣ning artists in evil, and to do that in the dark which may be done with more certainty and Honour in the light; and to raise up that with a lye, which will rise higher, and stand longer with the truth. That power more emulates the power of God, by which we can do good, That comes neerer by which we will; nor can we attribute wisdome to the fraudulent, but that which we may give to a Jugler or a Pick-purse, or indeed to the Devil himself. And commonly these scarabees are bred in the dung of Lazinesse and Luxury, and their crafty insinuating, their subtle sliding into other mens estate had its rise and beginning from an indisposition and inability to manage their own. He that can bring no demonstration, must play the Sophister; and if the body will not do, then he that will be rich, saith Nevisanus the Lawyer, must venture his soul.

Lastly, weigh the danger of it; for though the bread of deceit have a pleasant taste, and goes down glibly, yet passing to thee through so foul a chanel as fraud or oppression, it will fill thee with

the gall of Asps. The robbery of the wicked shall destroy them, saith So∣lomon, Prov. 21.7. shall fall upon them like that talent of lead, and fall upon the mouth of their Ephah, and lye heavy upon it. Serrabit eos, as it is rendred by others, shall teare their conscience, as with a saw; exossabit, as others, shall consume them to the very bones, and break them as upon a wheele; or as others, Rapina eorum diversabitur, That which is got unjustly shall not stay long with them. It may give them a salutation, a complement, peregrinabitur, like a traveller on the way, it may lodge with them for a night, but dwell longer as with a friend it will not, but take the wing and fly away from these unjust usurpers, never at rest but in those hands which are washt in innocency, and in that mouth which knows no guile; will dwell with none but those that do justly. To conclude; Tribulation and anguish upon every soul of man who doth that which is evil and unjust; to the oppressor and deceiver, to the man that boasteth him∣self in his power, and to the man that blesseth himself in his craft; to the proud Hypocrite, and the demure Politician; but to those that do justly, that are as God is, just in all their waies, and righteous in all their dealings, that walk holily before God, and Justly with men, shall be Glory, and Honour, and peace, and immortality, and eternall life.

Thus much of Justice and Honesty: the next is, the Love of Mer∣cy, but, &c.

Notes

• * 1.1

  Angust deved. Dan. Imm. 19.
• * 1.2

  Usu •…•…atum est 〈◊〉〈◊〉 apu 〈…〉〈…〉, &c. Thras. Paet. apod Ta•…•…t. Annal. 15.
• * 1.3

  S••n. 2. ale Ira. c. 27.
• * 1.4

  Fost. verb. Pic∣tas.
• * 1.5

  Sp••ritanus.
• * 1.6

  Hun•…•…nit•…•…tis es•…•…quae. lam nes•…•… velle.
• * 1.7

  Beati divites, quiet caeteris prodesse possunt & achent. Alcint. de verb. Sigaifi∣ficat. Fides & jura∣mentum aequi∣param 7, thoc serva i•…•…h••t, Ua & illa. Menoch. cap. 367.
• * 1.8

  Consensere jura p••ceatis, &c. Cypl. ad Donat.
• * 1.9

  Cicer. 2. de Fimb. 93. Lex Stagarita∣rum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ae••ian. var. H••st. l. 3. c. 46. Clem. Alex. 2. strom. 398. Dolus quidam in contractu est non indicare crronem. Her∣mias a pud Damas in Plut. Bibl.
• * 1.10

  S••nce. Contr. S••loms Lges lign••is aribus incisae Gell. l. 2. c. 12.
• * 1.11

  Clem. Alex. Strom. 2.
• * 1.12

  Subvertunt ho∣mines & ea quae sua•• Fun∣damenta N••tu∣rae, citm utilita∣tem ab Ho∣n shat sejun∣gunt. Tall. de off. l. 3.
• * 1.13

  Ibid.
• * 1.14

  Res surtiva, quousque redi∣erit in Comini potestatem, per∣petuò vitiosa est.
• * 1.15

  Tull. Off. 3.
• * 1.16

  Gregan 1 Iob c. 4.
• * 1.17

  Ibid.
• * 1.18

  All. Lamprid.
• * 1.19

  Solebant Aedi∣les malas mer∣ces in flumen jactare Plin. Nat. Hist. p. 638.
• * 1.20

  Hier. ad Eu∣stoch. Amittit meritò propri∣um qut alienum app. tit. Vide aus. epiced. in patrem & ver. ••nterp. in Sar. Juvenal.
• * 1.21

  Q•• Term num ex rassa, ipse & Raves 〈◊〉〈◊〉 Fest. in verbo. Te••minus.
• * 1.22

  Angust. de Re∣lig. c. 6.
• * 1.23

  Leges 12. Ta∣bul. ne Agrum defraudante; ae frugein a••atro qua si••am n•…•…ctu surtim depes∣cuqto, I'u e•…•…s si secanto, Cor. ri eos su••peniunto. Impaberts ar∣bi•…•…to Pra••oris verber. nio; Ac noxae•…•… aliodem dee raunio. Plin. Nat. Hist. l. 28. c. 3.
• * 1.24

  Tertull. Apol.
• * 1.25

  Grot. Prole∣gom. ad l. de Jure bell. & pacis.
• * 1.26

  See Serm. 20.
• * 1.27

  Scal P••rad. gra••. 1.
• * 1.28

  Quint. l. 1. Instit. c. 14. de Grammat. off.
• * 1.29

  Ad haec simpli∣cem h••ct••nus vivendi ratio∣n••m excogit ••tis m••nsuris, & po••deribus im∣mutavit, pristi∣namque sinceri∣ta•…•…m & gene∣rositat••m igna∣ram talium ar∣tium, in novam quandam ver∣sutiam d••pra∣vavit. Joseph. Antiq. ludaic. l. 1. c. 3. Sen. de Benef. l. 7. c. 10.
• * 1.30

  Tert. Apo••o••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Prov. Art 2. Rhet. F••st. Verb. uxor. Tacitus.
• * 1.31

  l. 4. Hist.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. G••ll. l. 11. N••ct. Attic. c. 18.
• * 1.33

  Lex Metell•• ex∣tat Fullo••nbus dicta, ad••ò om∣nia m jor••lus curae f. e••c. Plin. N.Q. 35.13.
• * 1.34

  Cic•…•…r. Bru••. sive de claris. Orat.
• * 1.35

  Ausonii Cupido Crucisixus.
• * 1.36

  Accidentali praeval••t natu∣rale. c. 3. ff. de Tutelis.
• * 1.37

  1 Iohn 2.19.
• * 1.38

  Math. 6.23.