SERMON XX. Of a peaceable Temper and Carriage. ROм. xii. 18. If it be poffible, as much as lieth in you, live peaceably with all men. XX. HIS chapter containeth many excellent pre- S ER M. cepts and wholefome advices (fcarce any portion of holy Scripture fo many in fo little compafs). From among them I have felected one, alas, but too feafonable and pertinent to the unhappy condition of our diftracted age, wherein to obferve this and fuch like injunctions, is by many efteemed an impoffibility, by others a wonder, by fome a crime. It hath an apt coherence with, yet no neceffary dependence upon, the parts adjoining; whence I may prefume to treat upon it diftinctly by itself; and without farther preface or circumstance we may confider. feveral particulars therein. I. And first, concerning the advice itself, or the fubftance of the duty charged on us, Elenvedev, (to be in peace, or live peaceably,) we may take notice, that whether, according to the more ufual acception, it be applied to the public eftate of things, or as here doth relate only to private converfation, it doth import, SER M. 1. Not barely a negation of doing, or fuffering xx. harm, or an abftinence from ftrife and violence, (for a mere strangeness this may be, a want of occafion, or a truce, rather than a peace,) but a pofitive amity, and difpofition to perform fuch kind offices, without which good correfpondence among men cannot fubGift. For they who by reafon of distance of place, non-acquaintance, or defect of opportunity, maintain no intercourse, cannot properly be faid to be in peace with one another: but thofe who have frequent occafion of commerce, whofe conditions require interchanges of courtefy and relief, who are fome way obliged and difpofed to afford needful fuccour, and fafe retreat to each other; thefe may be faid to live in peace together, and thiefe only, it being in a manner impoffible, that they who are not difpofed to do good to others (if they have power and opportunity) Thould long abftain from doing harm. 2. Living peaceably implies not fome few tranfitory performances, proceeding from cafual humour, or the like; but a conftant, ftable, and well-fettled condition of being; a continual ceffation from injury, and promptitude to do good offices. For as one blow doth not make a battle, nor one skirmish a war, fo cannot fingle forbearances from doing mifchief, or fome few particular acts of kindness, (fuch as mere ftrangers may afford each other) be worthily styled a being in peace: but an habitual inclination to thefe, a firm and durable eftate of innocence and beneficence. 3. Living in peace fuppofes a reciprocal condition of being not only a performing good, and forbearing to do bad offices, but a receiving the like treatment from others. For he, that being affaulted is conftrained to ftand upon his defence, may not be faid to be in peace, though his not being fo (invo luntarily) is not to be imputed to him. 4. Being in peace imports not only an outward ceflation of violence and feeming demonstration of amity, but an inward will and refolution to continue S E R M. therein. For he that intends, when occafion is pre- XX. fented, to do mifchief to another, is nevertheless an enemy, because more fecret and dangerous: an ambufcado is no lefs a piece of war, than confronting the enemy in open field. Proclaiming and denouncing fignify, but good and ill intention conftitute, and are the fouls of peace and war. From thefe confiderations we may infer a defcription of being in peace, viz. that it is, to bear mutual good-will, to continue in amity, to maintain good correfpondence, to be upon terms of mutual courtesy and benevolence; to be difpofed to perform reciprocally all offices of humanity; affiftance in need, comfort in forrow, relief in diftrefs; to pleafe and fatisfy one another, by advancing the innocent delight, and promoting the just advantage of each other; to converfe with confidence and fecurity, without fufpicion, on either hand, of any fraudulent, malicious, or hurtful practices against either: or negatively; not to be in a state of enmity, personal hatred, pertinacious anger, jealoufy, envy, or ill-will; not to be apt to provoke, to reproach, to harm or hinder another, nor to have reafonable grounds of expecting the fame bad ufage from others; to be removed from danger of vexatious quarrels, intercourfe of odious language, offending others, or being difquieted one's felf. This I take to be the meaning of living or being in peace, differing only in degree of obligation, and latitude of object, from the ftate of friendship properly fo called, and opposed to a condition of enmity, defiance, contention, hatred, fufpicion, animofity. II. In the next place we may confider the object of this duty, fignified in thofe words, With all men. We often meet in Scripture with exhortations directed peculiarly to Chriftians, to be at peace among themselves; as our Saviour lays this injunction upon Mark ix.go. his difciples, inveúete v dλańλois, Have peace one with another; inculcated by St. Paul upon the Theffalo I Theff. v. XX. iv. 3. SER M. nians in the fame words: and the like we have in the fecond Epiftle to Timothy, chap. ii. ver. 22. Follow righteoufness, faith, charity, peace with them that call upon the Lord out of a pure heart: and to the RoVid. Eph. mans, (xiv. 19.) Let us therefore follow after the things that make for peace, and things wherewith one may edify another. But here the duty hath a more large and comprehenfive object; wavτes ävenо, all men: as likewife it hath in the Epiftle to the Hebrews, ch. xii. ver. 14. Purfue peace with all men: with all men, without any exception, with men of all nations, Jews and Gentiles, Greeks and Barbarians; of all fects and religions; perfecuting Jews and idolatrous Heathens; (for of such confifted the generality of men at that time;) and fo St. Paul exprefsly in a like advice, (1 Cor. x. 32, 33. Give no offence, neither to the Jews, nor to the Gentiles, nor to the Church of God; even as I pleafe all men.) And I may add by evident parity of reafon, 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 perverfe; of all endowments, wife and foolish, virtuous and vicious; of all judgments and perfuafions, orthodox and heretical, peaceable and fchifmatical 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 divefted 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 here expreffed, and what those words mean; If it bes ER M. poffible, as much as lieth in you. To which purpose we XX. may advert, from our defcription of living peaceably, that it confifts mainly of two parts: one alive, or proceeding from us, and terminated on others—to bear good-will, to do good offices, to procure the profit, delight, and welfare, to abftain from the dif pleasure, damage, and disturbance of others: the other paffive, iffuing from others, and terminated on ourfelves-that they be well affected toward us, inclinable to do us good, and nowife difpofed to with, 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, Tour, as much as lieth in you: the latter is not fully fo, yet commonly there be probable means of effecting it, which we are hence bound to ufe, though fometimes they may fail of fuccefs. For the words 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 int mate plainly, that fometime our labour may be loft, and our purpose defeated; and that by the default of others it may be impoffible we fhould arrive to a peaceable condition of life with all men. However, by this rule we are directed not only ourfelves 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 refpect of others, by which they may be difpofed to all friendly correfpondence with us, and not to 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 diftinctly the particulars grofsly mentioned: and, VOL. II. H h I. What |