SERM. fecuting Jews and idolatrous Heathens; (for of fuch conXXIX. fifted the generality of men at that time;) and fo St. Paul expressly in a like advice, (1 Cor. x. 32, 33. Give no of fence, neither to the Jews, nor to the Gentiles, nor to the Church of God; even as I please all men.) And I may add, by evident parity of reason, with men of all degrees and eftates, high and low, noble and bafe, rich and poor; of all tempers and difpofitions, meek and angry, gentle and froward, pliable and perverse; of all endowments, wife and foolish, virtuous and vicious; of all judgments and perfuafions, orthodox and heretical, peaceable and schifmatical perfons: this univerfally vaft and boundless term, all men, contains them all. Neither is there any evading our obligation to this duty, by pretending about others, that they differ from us in humour and complexion of foul, that they entertain opinions irreconcileably contrary to ours; that they adhere to fects and parties which we diflike and difavow; that they are not fo virtuous, fo religious, fo holy as they should be, or at least not in fuch a manner as we would have them: for be this allegation true or falfe, it will not excufe us; while they are not divested of human nature, and can truly lay claim to the name and title of men, we are by virtue of this precept obliged to live peaceably with them.

III. We may confider the qualification of the duty here expreffed, and what those words mean; If it be posfible, as much as lieth in you. To which purpose we may advert, from our description of living peaceably, that it confifts mainly of two parts: one active, or proceeding from us, and terminated on others-to bear good-will, to do good offices, to procure the profit, delight, and welfare, to abstain from the displeasure, damage, and disturbance of others: the other passive, iffuing from others, and terminated on ourselves-that they be well affected toward us, inclinable to do us good, and nowife disposed to wifh, defign, or bring any harm, trouble, or vexation upon us. Whereof the former is altogether in our power, confifting of acts or omiffions depending upon our free choice and counfel: and we are directly obliged to it, by virtue

of those words, Tò ¿1⁄2 úμv, as much as lieth in you: the lat- SERM. ter is not fully fo, yet commonly there be probable means XXIX. of effecting it, which we are hence bound to use, though' fometimes they may fail of fuccefs. For the words ei duvarov, if it be poffible, as they fignify the utmost endeavour is to be employed, and that no difficulty (beneath the degree of impoffibility) can discharge us from it; fo they intimate plainly, that fometime our labour may be loft, and our purpose defeated; and that by the default of others it may be impoffible we should arrive to a peaceable condition of life with all men. However, by this rule we are directed not only ourselves not to infringe the terms of peace toward others, but to endeavour earnestly by all honeft and prudent means to obtain the good-will, favour, and respect of others, by which they may be difposed to all friendly correfpondence with us, and not tò disturb the quiet and tranquillity of our lives.

Having thus by way of explication fuperficially glanced upon the words, we will proceed to a more large and punctual review of them; and fhall confider more diftin&ly the particulars grofsly mentioned: and,

I. What those efpecial duties are, included in this more comprehensive one of living peaceably with all men; both those which are directly required of us, as the neceffary caufes or immediate refults of a peaceable difpofition in us toward others; and also those which are to be performed by us, as just and reasonable means conducible to beget or preferve in others a peaceable inclination toward us these I fhall confider promifcuously: and,

1. We are by this precept directly obliged heartily to love, that is, to bear good-will to, to wish well to, to rejoice in the welfare, and commiferate the adverfities of all men: at least not to hate, or bear ill-will to, to defire or defign the harm, to repine at the happy fuccefs, or delight in the misfortunes of any for as it is very hard to maintain peace and amicable correspondence with those we do not truly love; fo it is abfolutely impoffible to do it long with those we hate: this fatanic paffion (or difpofition of foul) always prompting the mind poffeffed therewith to

SERM, the contrivance and execution of mifchief; whence he XXIX. that hates his brother is said to be a murderer, as having

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1 John iii. in him that bitter root, from whence, if power and occafion confpire, will probably spring that most extreme of outrages, and capital breach of peace. Love is the only fure cement, that knits and combines men in friendly fociety; and hatred, the certain fountain of that violence, which rends and diffolves it. We cannot easily hurt or strive with those we love and with well to: we cannot poffibly long agree with thofe we hate and malign. Peace without love can be esteemed little more than politic diffimulation; and peace with hatred is really nothing lefs than an artificial difguife, or an infidious covert of enmity.

2. We are hence obliged to perform all kind offices of humanity, which the condition of any man can require, and may by us be performed without confiderable inconvenience or detriment to ourselves or others. When, for the preservation or comfortable accommodation of life, they need our help or our advice, we are readily to afford them; when they are in want or diftrefs, we are to minifter to them what comfort and relief we can. We are, upon this very fcore, to obey that injunction of St. Gal. vi. 10. Paul to the Galatians, As we have opportunity, let us do good to all men. For without this beneficence a man's carriage (though otherwise harmless and inoffenfive) appears rather a suspicious strangeness, than a peaceable demeanour, and naturally produces an enmity in those that are concerned in it. For he to whom, being pressed with neceffity, requifite affiftance is denied, will infallibly be apt to think himself not only neglected and difesteemed, but affronted also and injured; (need, in the general conceit of men, and especially of those that feel it, begetteth a kind of title to fome competent relief;) and confequently will heinously resent, and complain bitterly of fuch suppofed wrong, and, if ever he become able, repay it with advantage. And much more are we upon the fame account not to perform ill offices toward any man; not to disturb him in the enjoyment of his innocent pleasure, nor

to hinder him in the advancing his lawful profit, nor to SERM. interrupt him in the profecution of his reasonable defigns; XXIX. nor anywife to vex and grieve him needlefsly; and (above all) not to detain him in, nor to aggravate his affliction. For these are actual violations of peace, and impediments of good correfpondence among men. Farther,

3. In this duty of living peaceably is included an obli gation to all kind of juft and honest dealing with all men; pun&tually to observe contracts, impartially to decide controverfies, equally to diftribute rewards, to injure no man either in his estate, by violent or fraudulent encroachments upon his juft poffeffions; or in his reputation, by raising or difperfing flanderous reports concerning him: for these courses of all others are moft deftructive to peace, and upon the pretence of them moft quarrels that ever were have been commenced.

Juftice in its own nature is, and by the common agreement of men hath been defigned the guardian of peace and fovereign remedy of contention. But not to infist long upon fuch obvious fubjects,

4. It much conduceth to the prefervation of peace, and upholding amicable correspondence in our dealings and tranfactions with men, liable to doubt and debate, not to infift upon nice and rigorous points of right, not to take all advantage offered us, not to deal hard measure, not to ufe extremities, to the damage or hinderance of others, especially when no comparable benefit will thence accrue to ourselves. For fuch proceedings, as they difcover in Vide Tit. us little kindness to, or tenderness of our neighbour's ἀμάχες εἶ. good, fo they exceedingly exafperate them, and perfuade them we are their enemies, and render them ours, and fo utterly deftroy peace between us. Whenas abating fomething from the height and ftrictness of our pretences, and a favourable receffion in fuch cafes will greatly engage men to have an honourable opinion, and a peaceable affection toward us.

5. If we would attain to this peaceable estate of life, we must use toward all men fuch demonftrations of respect

iii. 2.

SERM, and courtesy, which according to their degree and station XXIX. custom doth entitle them to, or which upon the common score of humanity they may be reasonably deemed to expect from us; refpective geftures, civil falutations, free accefs, affable demeanour, cheerful looks, and courteous discourse. These, as they betoken good-will in them that use them, fo they beget, cherish, and increase it in thofe, whom they refer to: and the neceffary fruit of mutual good-will is peace. But the contrary carriages, contemptuous or difregardful behaviour, difficulty of admiffion to converse, a tetrical or fullen aspect, rough and fastidious language, as they difcover a mind averfe from friendly commerce, so they beget a more potent disdain in others men generally (especially thofe of generous and hearty temper) valuing their due respect beyond all other interefts, and more contentedly brooking injury than neglect. Whence this skill and dexterity of deportment (though immediately, and in its own nature, of no great worth, and regulating actions of fmall importance, geftures, looks, and forms of fpeech,) yet because it is a nurse of peace, and greatly contributes to the delightfulness of fociety, hath been always much commended, and hath obtained a confpicuous place in the honourable rank of virtues, under the titles of courtesy, comity, and affability; and the oppofites thereto, rudeness and rufticity, have been defervedly counted and called vices in morality.

6. This precept directly prohibits the ufe of all reproachful, fcornful, and provoking language; these being the immediate results of enmity, and actual breaches of Tit. iii. 2. peace. Whence St. Paul conjoins, Mydéva Braonμeïv, and apáxes elvai, To Speak evil of no man, to be no quarrellers,

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(or fighters,) but gentle, fhewing all meeknefs unto all men. For war is managed (and that with more deadly animoProv. xii. fity) with the tongue, as well as with the hand. (There Pfal. Ivii. 4. is that speaketh like the piercings of a fword, faith Solomon; and whofe teeth are spears and arrows, and their tongue a Sharp Sword, faith David.) Words are with more anguish felt than blows; their wounds are more in

lxiv. 3.