SERM. tuous and vicious; of all judgments and persuasions, XXIX. orthodox and heretical, peaceable and schismatical

persons this universally vast 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 soul, that they entertain opinions irreconcileably contrary to ours; that they adhere to sects and parties which we dislike and disavow; that they are not so virtuous, so religious, so holy as they should be, or at least not in such a manner as we would have them: for be this allegation true or false, it will not excuse 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 consider the qualification of the duty here expressed, and what those words mean; If it be possible, as much as lieth in you. To which purpose we may advert, from our description of living peaceably, that it consists 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, issuing from others, and terminated on ourselves—that they be well affected toward us, inclinable to do us good, and nowise disposed to wish, design, or bring any harm, trouble, or vexation upon us. Whereof the former is altogether in our power, consisting of acts or omissions depending upon our free choice and counsel: and we are directly obliged to it, by virtue of those words, Tò iur, as much as lieth in you: the lat

XXIX.

ter is not fully so, yet commonly there be probable SERM. means of effecting it, which we are hence bound to use, though sometimes they may fail of success. For the words ei dvvatov, if it be possible, as they signify the utmost endeavour is to be employed, and that no difficulty (beneath the degree of impossibility) can discharge us from it; so they intimate plainly, that sometime our labour may be lost, and our purpose defeated; and that by the default of others it may be impossible 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 honest and prudent means to obtain the good-will, favour, and respect of others, by which they may be disposed to all friendly correspondence with us, and not to disturb the quiet and tranquillity of our lives.

Having thus by way of explication superficially glanced upon the words, we will proceed to a more large and punctual review of them; and shall consider more distinctly the particulars grossly mentioned: and,

I. What those especial duties are, included in this more comprehensive one of living peaceably with all men; both those which are directly required of us, as the necessary causes or immediate results of a peaceable disposition in us toward others; and also those which are to be performed by us, as just and reasonable means conducible to beget or preserve in others a peaceable inclination toward us: these I shall consider promiscuously: and,

1. We are by this precept directly obliged heartily to love, that is, to bear good-will to, to wish well to,

SERM. to rejoice in the welfare, and commiserate the adverXXIX. sities of all men: at least not to hate, or bear ill-will

15.

to, to desire or design the harm, to repine at the happy success, 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; so it is absolutely impossible to do it long with those we hate this satanic passion (or disposition of soul) always prompting the mind possessed therewith to the contrivance and execution of mischief; whence 1 John iii. he that hates his brother is said to be a murderer, as having in him that bitter root, from whence, if power and occasion conspire, will probably spring that most extreme of outrages, and capital breach of peace. Love is the only sure cement, that knits and combines men in friendly society; and hatred, the certain fountain of that violence, which rends and dissolves it. We cannot easily hurt or strive with those we love and wish well to: we cannot possibly long agree with those we hate and malign. Peace without love can be esteemed little more than politic dissimulation; and peace with hatred is really nothing less than an artificial disguise, or an insidious 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 considerable 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 distress, we are to minister to them what comfort and relief we can. We are, upon this very score, to obey that injunction of St. Paul to the Ga

latians, As we have opportunity, let us do good to SERM. all men. For without this beneficence a man's car- XXIX. riage (though otherwise harmless and inoffensive) Gal. vi. 10. 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 necessity, requisite assistance is denied, will infallibly be apt to think himself not only neglected and disesteemed, 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 some competent relief;) and consequently will heinously resent, and complain bitterly of such supposed wrong, and, if ever he become able, repay it with advantage. And much more are we upon the same 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 interrupt him in the prosecution of his reasonable designs; nor anywise to vex and grieve him needlessly; and (above all) not to detain him in, nor to aggravate his affliction. For these are actual violations of peace, and impediments of good correspondence among men. Further,

3. In this duty of living peaceably is included an obligation to all kind of just and honest dealing with all men; punctually to observe contracts, impartially to decide controversies, equally to distribute rewards, to injure no man either in his estate, by violent or fraudulent encroachments upon his just possessions; or in his reputation, by raising or dispersing slanderous reports concerning him: for these courses of all others are most destructive to peace, and upon

BARROW, VOL. II.

SERM. the pretence of them most quarrels that ever were XXIX. have been commenced.

iii. 2.

Justice in its own nature is, and by the common agreement of men hath been designed the guardian of peace and sovereign remedy of contention. But not to insist long upon such obvious subjects,

4. It much conduceth to the preservation of peace, and upholding amicable correspondence in our dealings and transactions with men, liable to doubt and debate, not to insist upon nice and rigorous points of right, not to take all advantage offered us, not to deal hard measure, not to use extremities, to the damage or hinderance of others, especially when no comparVide Tit. able benefit will thence accrue to ourselves. For auaxous - such proceedings, as they discover in us little kindness to, or tenderness of our neighbour's good, so they exceedingly exasperate them, and persuade them we are their enemies, and render them ours, and so utterly destroy peace between us. Whenas abating something from the height and strictness of our pretences, and a favourable recession in such cases, will greatly engage men to have an honourable opinion, and a peaceable affection toward us.

ναι, ἐπιεικεῖς.

5. If we would attain to this peaceable estate of life, we must use toward all men such demonstrations of respect and courtesy, which according to their degree and station custom doth entitle them to, or which upon the common score of humanity they may be reasonably deemed to expect from us; respective gestures, civil salutations, free access, affable demeanour, cheerful looks, and courteous discourse. These, as they betoken good-will in them that use them, so they beget, cherish, and increase it in those, whom they refer to: and the necessary