&c. And thus doth God confider, and deal with us. in a way of mercy and compaffion and we fhould deal so one with another. And I dare fay, he is very unmindful of human infirmities, nay of human nature, that can harden himself againft all confideration of his brother in cafe of contracted weakness and infirmity, in case of being either mistaken or o

vertaken.

This is true liberty, and the perfection of a man, to have power over his own right, fo as to compaffionate and commiferate in cafe of weakness and offence. He that is bound up, either by his own conftitution, temper, appointment, or refolution of his own; or from any impofition from abroad, this man is in a state of narrownefs and imperfection. For this I dare fay, that for a man to be able to do the most good, and to be able to afford the greatest compaffion, that this man is the most perfect and happy man and to have this not only within our power, but also our will, is a great liberty, and perfection. It is greatnefs of power, to be able to do it and it is goodness of mind to perform it.

Therefore let juft and equal be fo ftated, that that fhall be juft that appears to be either according to law, or according to reafon, or by the refolution of perfons, that have either right or authority. For right is determined either by the proprietors, or by the magistrate, or elfe by the voluntary agreement of perfons that have power and interest. For eve

ry proprietor hath power to dispose of that which is his own. But then in commerce; cuftom and usage is to be heeded, for thefe began by confent, though

it doth not appear at what time. And a man may hold by tacit confent that which he is poffefs'd of, till another fhew a better title. Now a man may be unjust, from the nature of the thing, as well as by the breach of any law, or conftitution. A murderer forfeits his life, by the very act itself, as well as by the law that faith, he fhall die, that kills anather. Now that a felon fhould lofe his life, is by conftitu. tution; and it is warranted by this, rather a mif chief to a particular perfon, than a general inconveni

ence.

Where common reason, or the letter of the law will admit, that may be accounted juft; but equal takes in the confideration of all circumftances, and allows for a perfon's mistake, or any unavoidable accident. To be just therefore, is to do according to the law of the place: he is equal that doth confider all things that are reasonable, and that makes allowance accordingly.

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But then there is a third thing beyond thefe, and that is to be gracious and merciful: that of his own good will, fhall do beyond reasonable expectation. And God deals thus with us, ufually but we deal thus with one another very rarely. But yet we have seen instances of this very thing. It is faid of Jofeph, that being a just-man, i. e. a man of benignity and compaffion he would not put Mary to fhame, Mat. i. 19. And it is faid, rejoice O daughter of Sion, bebold thy king cometh unto thee, he is juft, &c. Zach. ix. 9. i. e. He is kind, merciful, and compaffionate, So in the Pfalms we read that David never faw the righteous forfaken, Pfal. xxxvii. 25. i. e. the benign, merciful

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change cafes with the other perfon; and suppose the other man's cafe his own; and what he would defire in that cafe, let him afford in the fame.. See with another man's eyes, in thy own case; and with thy own eyes in another man's. What is argument in the case, abstracted from particularity, let that be the rule. Let not thy judgment of the case be altered, where the person is only changed.

2. Let no man allow himself to be arbitrary, in a thing depending between himself and another : but rather do as Job, that in the day of his profperity, would hear all that could be objected, if I have not heard the voice of my maid-fervant, when he con→ tended with me. Will fignifies nothing, where another perfon is concerned; there right and reafon is all. None knows what to do with a person that is felf-willed this is a piece of the greatest impotency, and deformity in the whole world; to fee a man endued with reafon and understanding, to make ufe of felf-will.

3. Let not a man take upon him to be judge, where he is a party, let no man trust himself so far. No law of man would permit this, all men think this abfurd. And for this purpose is the magistrate, that men may not be judges in their own cafe: The magiftrate is a person indifferent between both, and therefore he will more truly judge, because he is not concerned. He that takes upon him, to judge in his own cafe, though he should do that which is right, and materially just, yet he is no righteous perfon. Yet how many are there, that in debate with others, will not fit down without their own. fatisfaction

fatisfaction, although by-standers condemn them yet they will have what they think right.

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4. Be always ready to any fair reference. For fure there are persons which may be chofen, that are as wife, and as righteous as thyfelf. 'Tis very ftrange that thou alone must be right in thy own cafe if thy matters be good and righteous, another will be able to state the matter, and judge thee thy right.

5. As thou art a christian, yield more in fair confideration towards a friendly compofure, than abfolute reason will oblige to and enjoin; and remember that thou thyself are dealt with thus by God. How much doth he abate thee of his juft right? Think also of the principles of the christian religion, and do something in acknowledgment of the grace of the gospel. And charge thyself with bowels of mercy, and the fruits of the fpirit, which are love, joy, peace, long-suffering gentleness, goodness, &c. and avoid the works of the flesh, which are the contrary to these, as malice, envy, hatred, ill-will, and the like.

6. Let nothing reft in fecret truft: let nothing I fay rest upon fecret and undeclared truft, leave nothing half done. The failure in this, is the occafion of grievous contefts, law-fuits, and great fallings out, and create a world of differences in the refolving of men's rights. For when it is thus, that one party affirms, and the other denies, and neither can make proof; what can a judge do? Let covenants be teftified, because of the fallibility of mens memories, and uncertainty of life; for there is a difpofi

tion in every one, too much to lean to his own cafe. And for want of this, many times great blame hath been laid upon the judge, when the fault hath been in the parties themselves.

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7. Make ample reparation in cafe of wrong. by defamation, by due acknowledgment and hearty repentance; if otherwife, by reparation, and fatisfaction for as fure as God governs the world, ei_ ther innocence and faultlefsness; or else repentance is neceffary, in order to God's favour: for iniquity fhall not finally prevail.

8. Be a plain, and open-dealer; for whatever men pretend, were we but equally honeft, we should be wife enough one for another. Let us remember that policy void of honefty, is great iniquity.

9. Make the fame allowance for the infirmity and mistakes of others as thou doft defire for thyself.

10. In acknowledgement of what Chrift hath done for thee, be thou equal, juft, and righteous, beyond what abfolute reason, or strict right doth enjoin. Put on as the elect of God, bowels of mercy, kindnefs, &c. Col. iii. 12. For nothing tends more to the affurance of a man's faith in God, for the pardon of his fins, then to find this difpofition in himfelf, as the effect of God's grace towards him; that he is not only refolved, and inclined to do that which is juft, and right; but will allow of fair and equal confideration, if there be any thing in the cafe of the perfon he hath to do with ; and not only fo, but is inclined to fhew mercy and compaffion.