SER M. this courfe fo expedient and conducible to peace: xx. especially fince he infinitely more regards the fubftance of the duty, and the devotion of the heart therein, than the manner, or any circumftantial appendages thereof: 'tis certain however, that St. Paul intimates a wilful departure from ordinary practice in fuch cafes, to proceed from a contentious difpo1 Cor. xi. fition: But if any man, faith he, have a mind to be contentious, (fo done inéven vai imports,) we have no εἶναι fuch cuflom, nor the churches of God.

16.

But yet much more is peaceable converfation impeached by difobedience to established laws, thofe great bulwarks of fociety, fences of order, and fupports of peace; which he that refufes to obey, is fo far from living peaceably with all men, that he may reafonably be prefumed unwilling to have peace with any man; fince in a manner he defies all mankind, vilifies its moft 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 himfelf either to affect an universal tyranny over, or an abhorrency from fociety 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 moft folemn iffue of deliberate advice, proceeding from the moft honourable, most wife, moft worthy and felect perfons, and involving in it the confent of the whole commonwealth. St. Paul, directing that prayers fhould be made for princes 1 Tim. ii. 2. and thofe in authority, affigns the reason, that we may lead a quiet and peaceable life, in all godliness and bonefty and certainly if we are to pray for, we are alfo obliged to obey them in order to the fame end, which to do is abfolutely in our power, and more immediately requifite to that purpose. For as no peace can be preferved without the influence of authority; fo no authority can subsist without obedi

ence

ence to its fanctions. He that is defirous to enjoy s ER M. the privileges of this happy eftate of peace, muft in XX. reafon be content to perform the duties enjoined, and bear the common burthens impofed by thofe who are the protectors of it.

Thus, as plainly as I could, have I defcribed 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 alfo whence it comes, that fometimes we may fail in our endeavour of attaining this defirable condition and lastly, to propound fome inducements perfuafive of its practice. But I must not farther encroach on your patience, and fhall therefore reserve these things to the next opportunity.

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

SERMON XXI.

Of a peaceable Temper and Carriage.

ROM. xii. 18.

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

with all men.

HAVE very lately confidered what it is to live S ER M. peaceably, and what are the duties included there- XXI. in; 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 said, Why should I be obliged heartily to love thofe, that defperately 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 refpective to, and tender of, their reputation, who defpife, 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

SER M. Why should I feek their friendship, who difdainfully XXI. reject mine; why prize their favour, who fcorn mine? why ftrive 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 fhould I be bound to maintain amicable correfpondence with those, who are profeffed enemies to piety and virtue, who oppugn truth, and difturb peace, and countenance vice, error, and faction? How can any love, confent of mind, or communion of good offices, intercede between persons so contrarily disposed? I answer, they may, and ought, and that because the obligation to thefe ordinary performances is not grounded upon any peculiar respects, 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) &T arθρώπῳ, ἀλλὰ τῷ ἀνθρωπίνῳ not to the men, but to human nature refident in them. There be indeed divers other forts of love, in nature and object more reftrained, 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, suitableness of dispofition, and frequent exchanges of mutual kindnefs; a love of gratitude due to the reception of va luable benefits; a love of efteem belonging to persons 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 thefe, 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 fe

veral accounts due thereto.

1. Upon