Fifth rule, We must be so far from wronging any man, that in many cases we must not demand our own extreme right : Phil. iv. 5, ' Let your moderation be known unto all men ; the Lord is at hand.' Your moderation, eTrteiKeia; it signifies • the mitigating of the extremity of justice : James iii. 17, ' The wisdom that is from above is peaceable and gentle.' Extreme right is but an injury when you do not all you may do by the letter of the law out of lenity and christian forbearance. Power stretched to the utmost is but tyranny ; and when the words of the law are urged contrary to the end, the law is made a pattern of sin
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and UDJust dealing. In short, this equity and moderation lieth in not interpreting things doubtful to the worst sense : Eccles. vii. 16, 'Be not righteous overmuch ; ' when we do not interpret things rigorously that are receptive, and capable of more plausible interpretations, when we depart from our own right for just and convenient reasons: Ps. Ixix. 4, 'I restored that which I took not away.' For peace's sake much may ba done, that we may not dishonour God, nor vex others for every trifle ; the good of others is to be considered, that we may not undo them, though it be our right. Thus Paul departed from his own right, ' to cut off occasion from them that desire occasion,' 2 Cor. xi. ] 2. He would labour with his hands rather than lose an opportunity of spread- ing the gospel : 2 Thes. iii. 8, ' Neither did we eat any man's bread for nought, but wrought with labour and travail night and day, that we might not be cliargeable to any of you,' Paul took no maintenance. The spiritual things we sow are above your best carnal things. Con< sidering our labour and pains, the bread we eat is bought at the dearest rate. We have a right, but for God's glory, and not to lay a stumbling- block in the way of young converts, we recede from it. You are not to exact all your labours, Isa. Iviii. 3. When you hold poor men to a bargain that is burdensome, it is injustice ; and thus our Lord Christ himself paid tribute to avoid scandal.
Sixth rule, Do as you would be done unto : Mat. vii. 12, ' Therefore all things whatsoever ye would that men should do unto you, do ye even so unto them ; for this is the law and the prophets ; ' this is the scope of scriptures. This saying the Eoman Emperor Severus much admired, and wrote it upon many places of his palace ; for it is a rule serves in all cases. If we would do as we would be done unto, what lives might we lead ? We are very tender of our own interest, give a favourable sentence in our own case, and are very sensible of the wrong done to us ; we would not be circumvented by a fraudulent bargain, we would not be detracted in our own names, we would have our infirmities hidden and not divulged, we would be succoured in such distresses ; now do so to them. If in all cases we would do aright and judge aright, let us change the persons, and suppose ourselves in another's case, Would I have others thus do with me ? But how is this law to be understood ? Some lay violent hands upon themselves, others desire things sinful, as to be drunk and to commit adultery. I answer — It is meant of what we wish to ourselves, by a regular self-love, and a free and unperverted will.
Again, it holdeth not in duties of relations ; it is not just that the father should do that to the children which he would have the children do to him, as to give honour and reverence and the like. So in all relations between inferiors and superiors, it is to be understood if we were in their place and in the like condition ; as if I were a son, or if I were a servant. Still take the person of him with whom thou dealest upon thyself ; that right which you would have others do to you, as you would be kindly dealt with in buying and selling, in pardoning injuries, forgiving unadvised wrongs, do you the same to others. This will help us to keep a good conscience in all our dealings.
Seventh rule, Public good is to be sought as well as private, and in many cases to be pirefci red before it. No man is born for himself, and
150 SEEMONS UPON TITUS II. 11-14. [SeR. IX
tlierefore it is injustice wlien men mind only their own things, and are wholly taken up with fulfilling their own wills and desires. God hath commanded us to love one another ; he hath devolved upon one man the respects of all the world in effect ; for all men are bound to love thee and seek thy good. What is the reason of this but to engage and oblige us the more to seek the good one of another : Eom. xii. 5, ' We are all members one of another ; ' the members seek the good of the body. The stomach receives meat not for itself, but to disperse it for the use of the whole body. When men are of a narrow private spirit, and do not seek the welfare of others, they sin against nature and grace. Man is twov ttoXltlkov, a sociable creature ; if he could live by liimself, then he might live to himself. Human society is founded upon com- munion and commerce, and therefore we are bound to seek the good one of another. There is a great body to which all the members must have respect. As in a clock all the wheels move one another, and each part receiveth help one from another, so every one should mind the common good, and be sensible of the common evil : 1 Cor. x. 24, ' Let no man seek his own, but every man another's wealth ; ' not his own exclusively ; it is not to be understood in sensu conjuncto, not his own so as to neglect and exclude the care of the public. We are not to live as beasts, every one to sliift for himself ; but human society is maintained by communion and converse. Yea, in many cases others' good is to be sought more than our own : Eom. xv. 3, ' For even Christ pleased not himself ; ' for the common good of the elect he regards not his own life. And tliis example we are to follow : 1 John iii. 16, ' Hereby perceive we the love of God, because he laid down his life for us ; and we ought to lay down our lives for the brethren ; ' that is, my single life to save the community ; 1 must promote their spiritual good with the loss of my temporals ; my interest must be exposed to hazard for a more pub- lic good.