SERM.

But yet much more is peaceable converfation impeached XXIX. by disobedience to established laws, thofe great bulwarks of fociety, fences of order, and supports of peace: which he that refuses to obey, is fo far from living peaceably with all men, that he may reasonably be presumed unwilling to have peace with any man; fince in a manner he defies all mankind, vilifies its most folemn judgments, endeavours to diffolve thofe facred bands by which its union is contained, and to fubvert the only foundations of public tranquillity. He declares himself either to affect an universal tyranny over, or an abhorrency from society with, other men, to be unwilling to live with them upon equal terms, or to fubmit to any fair arbitration, to defire that ftrifes fhould be endless, and controverfies never decided, who declines the verdict of law, the most folemn iffue of deliberate advice, proceeding from the most honourable, most wife, moft worthy and felect perfons, and involving in it the confent of the whole commonwealth. St. Paul, directing that prayers should be made for princes 1 Tim. ii. 2. and those in authority, affigns the reason, that we may lead a quiet and peaceable life, in all godliness and honesty: and certainly if we are to pray for, we are also obliged to obey them in order to the fame end, which to do is absolutely in our power, and more immediately requifite to that purpose. For as no peace can be preserved without the influence of authority; fo no authority can fubfift without obedience to its fanctions. He that is defirous to enjoy the privileges of this happy estate of peace, must in reafon be content to perform the duties enjoined, and bear the common burdens impofed by those who are the protectors of it.

Thus, as plainly as I could, have I described what it is to live peaceably, and what the means are that principally conduce thereto: I fhould now proceed to confider the object of the duty, and the reafons why it refpects all men; as also whence it comes, that fometimes we may fail in our endeavour of attaining this defirable condition: and laftly, to propound fome inducements perfuafive of its practice. But I muft not farther encroach on your

patience, and fhall therefore reserve these things to the SERM. XXIX. next opportunity.

Now the peace of God, which paffeth all underfianding, keep your hearts and minds in the knowledge and love of God, and of his Son Jefus Christ our Lord; and the bleffing of God Almighty, the Father, Son, and Holy Ghoft, be among you, and remain with you always. Amen.

SERMON XXX.

OF A PEACEABLE TEMPER AND CARRIAGE.

SERM.

ROM. xii. 18.

If it be poffible, as much as lieth in you, live peaceably with

all men.

I HAVE very lately confidered what it is to live peaceXXX. ably, and what are the duties included therein; and what means conduce thereto.

II. I proceed now to confider the object thereof, and why the duty of living peaceably extends to all men, that is, why we are bound to bear good-will, and do good offices, and fhew civil respects to all men; and to endeavour that all men reciprocally be well-affected toward us. For it might with some colour of reafon be objected, and faid, Why fhould I be obliged heartily to love those, that desperately hate me; to treat them kindly, that use me despitefully; to help them, that would hinder me; to relieve them, that would plunge me into utter distress; to comfort them, that delight in my affliction; to be respective to, and tender of, their reputation, who despise, defame, and reproach me; to be indulgent and favourable to them, who are harsh and rigorous in their dealings with me; to fpare and pardon them, who with implacable malice perfecute me? Why fhould I seek their friendship, who disdainfully reject mine? why prize their favour, who scorn mine? why strive to please them, who purposely offend me? Or why fhould I have any regard to men, void of all faith, goodness, or defert? And most

of all, why should I be bound to maintain amicable cor- SERM. XXX. refpondence with thofe, who are profeffed enemies to piety and virtue, who oppugn truth, and disturb peace, and countenance vice, error, and faction? How can any love, confent of mind, or communion of good offices, intercede between perfons fo contrarily disposed? I answer, they may, and ought, and that because the obligation to these ordinary performances is not grounded upon any peculiar refpects, fpecial qualifications, or fingular actions of men, (which are contingent and variable,) but upon the indefectible fcore of common humanity. We owe them (as the philofopher alleged, when he dispensed his alms to an unworthy perfon) οὐ τῷ ἀνθρώπῳ, ἀλλὰ τῷ ἀνθρω Tivo not to the men, but to human nature refident in them. There be indeed divers other forts of love, in nature and object more restrained, built upon narrower foundations, and requiring more extraordinary acts of duty and respect, not competent to all men; as a love of friendship, founded upon long acquaintance, fuitableness of difpofition, and frequent exchanges of mutual kindness; a love of gratitude, due to the reception of valuable benefits; a love of efteem, belonging to perfons endued with worth and virtue; a love of relation, refulting from kindred, affinity, neighbourhood, and other common engagements. But the love of benevolence, (which is precedent to these, and more deeply rooted in nature, more ancient, more unconfined, and more immutable,) and the duties mentioned confequent on it, are grounded upon the natural conftitution, neceffary properties, and unalterable condition of humanity, and are upon several accounts due thereto.

1. Upon account of univerfal cognation, agreement, and fimilitude of nature. For οἰκεῖον ἅπας ἄνθρωπος ἀνθρώπῳ καὶ φίλον· All men naturally are of kin and friends to each other, faith Ariftotle. Et fratres etiam veftri fumus jure 8. Eth. cap. naturæ matris unius; We are alfo your brethren in the1• right of nature, our common mother, faith Tertullian of In Apolog. old, in the name of the Chriftians to the Heathens. We are but feveral ftreams iffuing from one primitive source;

SERM. feveral branches fprouting from the fame stock; feveral XXX. ftones hewed out of the fame quarry: one fubftance, by

26.

miraculous efficacy of the divine benediction diffused and

multiplied. One element affords us matter, and one fire Acts xvii. actuates it, kindled at first by the breath of God. One blood flows in all our veins; one nourishment repairs our decayed bodies, and one common air refreshes our languishing spirits a. We are cohabitants of the fame earth, and fellow-citizens of the fame great commonwealth; Unam remp. omnium agnofcimus mundum, said the forementioned apologist for Christianity. We were all fashioned according to the fame original idea, (resembling God our common Father,) all endowed with the fame faculties, inclinations, and affections; all confpire in the effential and more notable ingredients of our conftitution; and are only distinguished by fome accidental, inconfiderable circumftances of age, place, colour, ftature, fortune, and the like; in which we differ as much from ourselves in fucceffions of time. So that what Ariftotle faid of a friend is applicable to every man; every man is aλλos avròs, another ourself b: and he that hates another, detefts his own moft lively picture; he that harms another, injures his own nature; he that denies relief to another, ftarves a member of his own body, and withers a branch of his Proy.xi.17. own tree. The merciful man doeth good to his own foul; but he that is cruel troubleth his own flesh. Neither can any perfonal demerit of vicious habit, erroneous opinion, enormous practice, or fignal discourtesy towards us, difSee Deut. folve these bands: for as no unkindness of brother can wholly refcind that relation, or difoblige us from the duties annexed thereto; so neither upon the faults or in

XXV. 3.

Left thy brother feem vile unto thee.

a

̓Ανδράποδον ἐκ ἀνέξῃ τοῦ ἀδελφοῦ τοῦ σαυτοῦ ὃς ἔχει τὸν Δία πρόγονον· ὥστες υἱὸς ἐκ τῶν αὐτῶν σπερμάτων γέγονε, καὶ τῆς αὐτῆς ἄνωθεν καταβολῆς. & Epia. i. 13.

Nemo eft in genere humano, cui non dilectio, etfi non pro mutua charitate, pro ipfa tamen communis naturæ focietate debeatur. Aug. Ep. 121. ad

Probam.

Nihil eft enim unum uni tam fimile, tam par, quam omnes inter nofmetipfos fumus, &c. Cic. de Legib. i. p. 161.