A sermon preached at the assizes held at Leicester, July xxii. MDCLXXVI before the Right Honourable Sir Edward Atkins Lord Chief Baron, and Sir Christopher Milton, Baron of the Exchequer / by the Honourable George Berkeley ...
A SERMON Preached at the ASSIZES Held at LEICESTER, Iuly xxii. 1686. MATTH. vii. 12. Whatsoever ye would that men should do to you, do ye even so to them:
A SERMON Preached At the ASSIZES Held At LEICESTER, Iuly xxii. 1686. MATTHEW. vii. 12. Whatsoever you would that men should do to you, do you even so to them:
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OUR Saviour, upon the close of his Sermon upon the Mount, doth in this Chapter forbid an affectation of Censure and Forwardness in Judging our Neighbour, cautions us against the Prophanation and Prostitution of Holy things;
OUR Saviour, upon the close of his Sermon upon the Mount, does in this Chapter forbid an affectation of Censure and Forwardness in Judging our Neighbour, cautions us against the Profanation and Prostitution of Holy things;
exhorts us unto Prayer, with that persuasive inducement of God's Benignity and Goodness, compared with the tenderness of an earthly Parent, shewing us the disproportion of created and uncreated Goodness, to strengthen the Argument à fortiori.
exhorts us unto Prayer, with that persuasive inducement of God's Benignity and goodness, compared with the tenderness of an earthly Parent, showing us the disproportion of created and uncreated goodness, to strengthen the Argument à fortiori.
After which, he descends to this Principle of Common Equity, Therefore all things whatsoever ye would that men should do unto you, &c. In which Words we may consider these following Propositions, as directly contained or implied therein. I.
After which, he descends to this Principle of Common Equity, Therefore all things whatsoever you would that men should do unto you, etc. In which Words we may Consider these following Propositions, as directly contained or implied therein. I.
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That all men by a natural Principle, which flows immediately from the very frame of their Natures, are inclined to wish well to themselves. II. That every particular mans happiness doth so much depend upon the general and common good of Society, that it cannot be separate therefrom. III. A General Rule of Natural Justice and Common Equity to be observed by all men in Society and Converse with one another, viz. That whatsoever we would that men should do unto us, we should do even so unto them.
That all men by a natural Principle, which flows immediately from the very frame of their Nature's, Are inclined to wish well to themselves. II That every particular men happiness does so much depend upon the general and Common good of Society, that it cannot be separate therefrom. III. A General Rule of Natural justice and Common Equity to be observed by all men in Society and Converse with one Another, viz. That whatsoever we would that men should do unto us, we should do even so unto them.
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I begin with the first of these, viz. That all men by a natural Principle, which flows immediately from the very frame of their Natures, are inclined to wish well to themselves.
I begin with the First of these, viz. That all men by a natural Principle, which flows immediately from the very frame of their Nature's, Are inclined to wish well to themselves.
so we applaud or else condole our selves, as the motions of Pleasure or Pain do affect us, according unto that Scheme of Good and Evil which we have framed in our minds.
so we applaud or Else condole our selves, as the motions of Pleasure or Pain do affect us, according unto that Scheme of Good and Evil which we have framed in our minds.
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For unless the mind be alienated through Phrenzy or other distemper of Body, 'tis not to be conceived, that we should not seek and pursue after as good a condition as we can possibly be in, in our desires and wishes at least,
For unless the mind be alienated through Frenzy or other distemper of Body, it's not to be conceived, that we should not seek and pursue After as good a condition as we can possibly be in, in our Desires and wishes At least,
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yet this is so far from promoting solitude and a life unsociable, that it rather excites our inclinations and desires to a combination with one another under good and profitable Laws of Community.
yet this is so Far from promoting solitude and a life unsociable, that it rather excites our inclinations and Desires to a combination with one Another under good and profitable Laws of Community.
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no Creatures, not the Angels themselves, are absolutely perfect and completely independent, much less can any Mortal be sufficient of himself, without external Aid and foreign Supplies.
no Creatures, not the Angels themselves, Are absolutely perfect and completely independent, much less can any Mortal be sufficient of himself, without external Aid and foreign Supplies.
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how much more in us, who are Members of his Church Militant on Earth, that we may be the same in his Church Triumphant in Heaven? Now as our happiness under God is fundamentally seated in Society, to which many Vertues have an immediate respect and relative application;
how much more in us, who Are Members of his Church Militant on Earth, that we may be the same in his Church Triumphant in Heaven? Now as our happiness under God is fundamentally seated in Society, to which many Virtues have an immediate respect and relative application;
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so he that will be happy in a well-disciplin'd and civilized Community, must observe the Laws of it, which are modell'd for the benefit of each particular Member, with a due regard unto the publick;
so he that will be happy in a well-disciplined and civilized Community, must observe the Laws of it, which Are modeled for the benefit of each particular Member, with a due regard unto the public;
I come now in the next place to consider, III. The General Rule of Natural Justice and Common Equity to be observed by all men in Society and Converse with one another, express'd in my Text, That whatsoever we would that men should do unto us, we should do even so unto them.
I come now in the next place to Consider, III. The General Rule of Natural justice and Common Equity to be observed by all men in Society and Converse with one Another, expressed in my Text, That whatsoever we would that men should do unto us, we should do even so unto them.
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Now if a man find these inclinations and propensions in himself, he should consider the same likewise in others, who are men of the same original Mould as he is, indued with like affections,
Now if a man find these inclinations and propensions in himself, he should Consider the same likewise in Others, who Are men of the same original Mould as he is, endued with like affections,
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that so by containing his Passions within the Bounds of Reason and Religion, he may teach others to moderate the excesses of them, to prevent those violent effects that issue from so predominant and boisterous Principles.
that so by containing his Passion within the Bounds of Reason and Religion, he may teach Others to moderate the Excesses of them, to prevent those violent effects that issue from so predominant and boisterous Principles.
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for we are not only taught of God to love our Brethren in Christ, but may be our own Instructors, only by observing the Rule of my Text, which is fitted and squared to all conditions of Life.
for we Are not only taught of God to love our Brothers in christ, but may be our own Instructors, only by observing the Rule of my Text, which is fitted and squared to all conditions of Life.
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To love our Neighbour as our selves is by Reduction and Inference, the love of Piety and God himself, according to the Dialect of Scripture-Phrase in Holy Writ.
To love our Neighbour as our selves is by Reduction and Inference, the love of Piety and God himself, according to the Dialect of Scripture phrase in Holy Writ.
for he that loveth not his Brother whom he hath seen, how can be love God whom be hath not seen? Should I speak of this Rule as it deserves, in what a plentiful Field of Arguments might I expatiate, what a multitude of Motives and forcible Perswasives might I produce, to oblige men to the practice of this so excellent a Duty? Do we not prize and value our selves amidst disgraces and misfortunes? and our frailties and weaknesses, do they not but very little depress us in our own opinion;
for he that loves not his Brother whom he hath seen, how can be love God whom be hath not seen? Should I speak of this Rule as it deserves, in what a plentiful Field of Arguments might I expatiate, what a multitude of Motives and forcible Persuasive might I produce, to oblige men to the practice of this so excellent a Duty? Do we not prize and valve our selves amid disgraces and misfortunes? and our frailties and Weaknesses, do they not but very little depress us in our own opinion;
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As we would not be shot with Envy in the prosperous circumstances of our lives; so neither ought we to repine at another mans increase of Fortune, growth in Reputation, or Advancement in Power.
As we would not be shot with Envy in the prosperous Circumstances of our lives; so neither ought we to repine At Another men increase of Fortune, growth in Reputation, or Advancement in Power.
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or any additional Ornament to our state, are we not apt to communicate this satisfaction to others, that we may augment our Joy by an accession of theirs? Why then should we be close and reserved to our Neighbour in like Cases? Why should we not extremely rejoyce at the Temporal or Spiritual good of our Neighbour, especially the latter, which doth so infinitely outweigh and vastly transcend all other concerns? Alas!
or any additional Ornament to our state, Are we not apt to communicate this satisfaction to Others, that we may augment our Joy by an accession of theirs? Why then should we be close and reserved to our Neighbour in like Cases? Why should we not extremely rejoice At the Temporal or Spiritual good of our Neighbour, especially the latter, which does so infinitely outweigh and vastly transcend all other concerns? Alas!
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we manage our own concerns with vigorous and faithful industry, and we do all we can to prevent want and a destitute condition, the fears whereof do so disquiet and molest us;
we manage our own concerns with vigorous and faithful industry, and we do all we can to prevent want and a destitute condition, the fears whereof do so disquiet and molest us;
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and if we are considerate and wife, with as much solicitude and carefulness we propagate the Honour of God in our lives, we impress an awe of Religion in our hearts, we supplant ignorance and hurtful errour in our minds,
and if we Are considerate and wife, with as much solicitude and carefulness we propagate the Honour of God in our lives, we Impress an awe of Religion in our hearts, we supplant ignorance and hurtful error in our minds,
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this inculcates to us how ready and disposed, how officious we should be in furthering our Neighbours good, in advancing and procuring his Benefit, in ministring to the wants and necessities both of his Body and his Soul. And as we do not usually thwart and oppose our own eager propensions,
this inculcates to us how ready and disposed, how officious we should be in furthering our Neighbours good, in advancing and procuring his Benefit, in ministering to the Wants and necessities both of his Body and his Soul. And as we do not usually thwart and oppose our own eager propensions,
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so we may learn hence what Equity and Moderation we should exercise towards them, what a complaisant and civil demeanour we should bear towards all men, endeavouring to please them in all things for their edification. Is any man easily incensed against himself? or does he desire to see others boil with indignation against him,
so we may Learn hence what Equity and Moderation we should exercise towards them, what a complaisant and civil demeanour we should bear towards all men, endeavouring to please them in all things for their edification. Is any man Easily incensed against himself? or does he desire to see Others boil with Indignation against him,
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or betray a spightful and haughty Spirit towards him? Then, let him also shew a frank and condescending meekness of Temper, such as will soften the harshness of bad Tempers;
or betray a spiteful and haughty Spirit towards him? Then, let him also show a frank and condescending meekness of Temper, such as will soften the harshness of bad Tempers;
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Alexander Severus the Emperour had always this Saying in his mouth, Quod tibi non vis fieri, alteri ne feceris, Do not that to another, which in thy conscience thou desirest should not be done unto thee.
Alexander Severus the Emperor had always this Saying in his Mouth, Quod tibi non vis fieri, Alteri ne feceris, Do not that to Another, which in thy conscience thou Desirest should not be done unto thee.
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Now 'tis certain that no man is willing that his Neighbour should be rude in his address, of a churlish temper, of an untractable and refractory humour, of a crabbed and disingenuous behaviour;
Now it's certain that no man is willing that his Neighbour should be rude in his address, of a churlish temper, of an untractable and refractory humour, of a crabbed and disingenuous behaviour;
Who is there ambitious of being exposed and Bussoon'd, to have hisfaults unravell'd with envy and spight, his imperfections publickly canvass'd as a common Theme of Discourse,
Who is there ambitious of being exposed and Bussooned, to have hisfaults unraveled with envy and spite, his imperfections publicly canvased as a Common Theme of Discourse,
nay with malicious truth? stabb'd in effigie by cowardly whispering, or griev'd with unmanly scoffs, with insupportable insulting Taunts? If it be true, that we are apt to wink at our own faults and conceal them, to colour our own failings,
nay with malicious truth? stabbed in effigy by cowardly whispering, or grieved with unmanly scoffs, with insupportable insulting Taunts? If it be true, that we Are apt to wink At our own Faults and conceal them, to colour our own failings,
nay to make an Apology for our very Crimes, and grow angry that others will not bestow the Curse which Isaiah mentions, upon themselves, of calling evil good, and bitter sweet :
nay to make an Apology for our very Crimes, and grow angry that Others will not bestow the Curse which Isaiah mentions, upon themselves, of calling evil good, and bitter sweet:
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and magnifie them beyond all modesty and measure? 'Tis certain we would not be hurt or prejudiced in Body, damnified in Estate, or deflowred in Reputation;
and magnify them beyond all modesty and measure? It's certain we would not be hurt or prejudiced in Body, damnified in Estate, or deflowered in Reputation;
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and fashion our Behaviour in whatsoever relates to Ingenuity and Candour, to honest and plausible Dealing, to the sweet and comfortable enjoyment of reasonable Society.
and fashion our Behaviour in whatsoever relates to Ingenuity and Candour, to honest and plausible Dealing, to the sweet and comfortable enjoyment of reasonable Society.
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For this is a Rule of unsailing Equity, of impartial Truth, and Godly Simplicity, to do to others, as we would have them do to us, if we could exchange our persons with them:
For this is a Rule of unsailing Equity, of impartial Truth, and Godly Simplicity, to do to Others, as we would have them do to us, if we could exchange our Persons with them:
and a relaxing of Society, for men of very different and unequal capacities, so far above or below one another, by natural or acquired Rights, to follow the strictness of this Rule;
and a relaxing of Society, for men of very different and unequal capacities, so Far above or below one Another, by natural or acquired Rights, to follow the strictness of this Rule;
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What is the Second Table of the Decalogue? in what doth it consist, but in standing Rules of Direction concerning our Duty unto our Neighbour, in strict Injunctions of due Honour and Obedience to our Superiours,
What is the Second Table of the Decalogue? in what does it consist, but in standing Rules of Direction Concerning our Duty unto our Neighbour, in strict Injunctions of due Honour and obedience to our Superiors,
or any thing belonging to them? What are the Prophets, but inspired Commentators upon the whole Law of God, with extraordinary Commission to inforce Righteousness and Morality,
or any thing belonging to them? What Are the prophets, but inspired Commentators upon the Whole Law of God, with extraordinary Commission to enforce Righteousness and Morality,
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nay and often to prefer it before Devotion it self, as more pleasing to God, for he loveth mercy better than Sacrifice, and the good we do our Fellow-Creatures that need it, better than his own Worship and Service;
nay and often to prefer it before Devotion it self, as more pleasing to God, for he loves mercy better than Sacrifice, and the good we do our Fellow-Creatures that need it, better than his own Worship and Service;
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so the Gospel of our Lord, the Covenant of Grace, hath exceedingly confirmed and strengthened this Second Table of the Commandments, by superadding eternal Rewards and Punishments unto all those who willingly observe, or wilfully transgress them.
so the Gospel of our Lord, the Covenant of Grace, hath exceedingly confirmed and strengthened this Second Table of the commandments, by superadding Eternal Rewards and Punishments unto all those who willingly observe, or wilfully transgress them.
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Doth not our Saviour assure us, That with what measure we mete unto others, it shall be measured to us again in our Accounts with God in the Journal of our Lives? when He that sets Iudgment to the Line, and Righteousness to the Plummet, will pronounce us everlastingly condemned or acquitted by the Rule of Charity.
Does not our Saviour assure us, That with what measure we meet unto Others, it shall be measured to us again in our Accounts with God in the journal of our Lives? when He that sets Judgement to the Line, and Righteousness to the Plummet, will pronounce us everlastingly condemned or acquitted by the Rule of Charity.
And therefore St. Paul exhorts us (for a Test of our Holiness, and Mark of our Election) to put on Bowels of mercy, humbleness of mind, to be clothed with meekness and long-suffering; Gal. 6.2. to bear one anothers Burthens, Rom. 12.3. and think soberly of our selves.
And Therefore Saint Paul exhorts us (for a Test of our Holiness, and Mark of our Election) to put on Bowels of mercy, humbleness of mind, to be clothed with meekness and long-suffering; Gal. 6.2. to bear one another's Burdens, Rom. 12.3. and think soberly of our selves.
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In reference also to publick Establishments, how firmly doth the Apostle bind us to Obedience? Rom. 13. Let every Soul be subject to the higher Powers:
In Referente also to public Establishments, how firmly does the Apostle bind us to obedience? Rom. 13. Let every Soul be Subject to the higher Powers:
And that we may not be blown and puff'd up with vanity (which renders us overweening and conceited, imperious and haughty) we are forbid to do any thing, through strife or vain-glory; but in lowliness of mind to give preheminence to others,
And that we may not be blown and puffed up with vanity (which renders us overweening and conceited, imperious and haughty) we Are forbid to do any thing, through strife or vainglory; but in lowliness of mind to give pre-eminence to Others,
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but it hath likewise stated the welfare of private Societies, by teaching the reciprocal Duties of each Member thereof, and their respective Obligations:
but it hath likewise stated the welfare of private Societies, by teaching the reciprocal Duties of each Member thereof, and their respective Obligations:
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And for Oeconomical Provision and Care, Whosoever doth not provide for his own, especially for them of his own houshold, is in the Apostle's judgment, worse than an Infidel. Lastly, we have the mutual Offices of Children and Parents, Masters and Servants, specified and determined in the New Testament,
And for Economical Provision and Care, Whosoever does not provide for his own, especially for them of his own household, is in the Apostle's judgement, Worse than an Infidel. Lastly, we have the mutual Offices of Children and Parents, Masters and Servants, specified and determined in the New Testament,
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not with eye-service, as men-pleasers, but in singleness of heart, fearing God; to be subject with all fear, not only to the good and gentle, but the froward :
not with eye-service, as men-pleasers, but in singleness of heart, fearing God; to be Subject with all Fear, not only to the good and gentle, but the froward:
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and examine and sift our consciences, how far we have swerved from the Rule, how far we have crookedly and perversly carried our selves towards our Neighbour in every respect and circumstance;
and examine and sift our Consciences, how Far we have swerved from the Rule, how Far we have crookedly and perversely carried our selves towards our Neighbour in every respect and circumstance;
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For if all Commandments referring to Intercourse, and our Dealings with one another (as, Thou shalt not steal, Thou shalt not commit Adultery, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not covet ) be contained in this one Article of loving our Neighbour as our selves, as our Blessed Saviour tells us, and S. Paul Also affirms and makes a particular recital thereof;
For if all commandments referring to Intercourse, and our Dealings with one Another (as, Thou shalt not steal, Thou shalt not commit Adultery, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not covet) be contained in this one Article of loving our Neighbour as our selves, as our Blessed Saviour tells us, and S. Paul Also affirms and makes a particular recital thereof;
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as including all the Duties of Society, without reserve, or distinction of partiality and prejudice) then let us bethink our selves and consider how faulty and unequal we have been in the Weights and Measures of our Justice and Charity to our selves and others.
as including all the Duties of Society, without reserve, or distinction of partiality and prejudice) then let us bethink our selves and Consider how faulty and unequal we have been in the Weights and Measures of our justice and Charity to our selves and Others.
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standing strictly upon the Equity of this Rule to our selves, but having little or no regard to it when others challenge the like from us? This is certainly very great partiality and injustice.
standing strictly upon the Equity of this Rule to our selves, but having little or no regard to it when Others challenge the like from us? This is Certainly very great partiality and injustice.
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Since then we have so clear and certain a Rule, which is always ready at hand (because every man carrieth it in his own breast) it is a matter certainly of wonder and astonishment, that any one who calls himself a Christian, should not be extremely ashamed, not only to break and daily transgress this righteous rule of Justice and Equity,
Since then we have so clear and certain a Rule, which is always ready At hand (Because every man Carrieth it in his own breast) it is a matter Certainly of wonder and astonishment, that any one who calls himself a Christian, should not be extremely ashamed, not only to break and daily transgress this righteous Rule of justice and Equity,
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but even to fly out into those enormous Crimes of Murder and Oppression, of Subornation and Perjury, which an honest and sober Heathen would be ashamed and blush at.
but even to fly out into those enormous Crimes of Murder and Oppression, of Subornation and Perjury, which an honest and Sobrium Heathen would be ashamed and blush At.
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We have therefore great and mighty reason to magnifie and extol the Providence of God, who hath ordained and constituted Magistrates as his and the King's Ministers of Justice, to execute wrath upon all those who do evil ;
We have Therefore great and mighty reason to magnify and extol the Providence of God, who hath ordained and constituted Magistrates as his and the King's Ministers of justice, to execute wrath upon all those who do evil;
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for the sake of his only beloved Son our Saviour Jesus Christ, to whom with the Father and the Holy Spirit be given all Honour, Praise and Dominion, now and for. evermore. Amen. FINIS.
for the sake of his only Beloved Son our Saviour jesus christ, to whom with the Father and the Holy Spirit be given all Honour, Praise and Dominion, now and for. evermore. Amen. FINIS.
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