XXIX.

For these courses men usually look upon as rash SERM. intrusions, both injurious and reproachful to them, usurping upon that freedom of choice, which all men passionately affect to preserve entire to themselves, and arguing them of weakness and incapacity to manage their own business: neither do men more naturally drive away flies that buz about their ears, and molest them in their employments, than they with disdain repel such immodest and unseasonable meddlers in their affairs. Let no man suffer, saith St. Peter, as a busybody in other men's matters: 1 Pet. iv.15. intimating, that those who are impertinently inquisitive into other men's matters, make themselves liable to suffer (and that deservedly) for their fond curiosity and bold presumption. And, He that Prov. xxvi. passeth by, and meddleth with strife belonging not 17. to him, is like one that taketh a dog by the ears, saith Solomon; that is, he catcheth at that which he cannot hold, and vainly aims at that which he cannot effect, and rashly irritates those which will turn upon him and bite him. If therefore we would neither molest others, nor be disquieted ourselves, we must be like natural agents, never working aught beyond our proper sphere of activity. But espe

cially, if we desire to live peaceably, we must beware of assuming to ourselves a liberty to censure the designs, decrees, or transactions of public authority, and of saying to our superiors, What doest thou? and much more by querulous murmurings, or clamorous declamations, of bringing envy and odium upon them. Few private men are capable of judging aright concerning those things, as being placed beneath in a valley, and wanting a due prospect upon the ground and causes of their proceedings, who by reason of

SERM. their eminent station can see more and further than

XXIX. they; and therefore are incompetent judges, and

unjustly presume to interpose their sentence in such cases. But suppose the actions of superiors notoriously blameable and scandalous, and that by infallible arguments we are persuaded thereof; yet seeing neither the taxing of, nor complaint against them doth in anywise regularly belong to us, nor the discovery of our mind therein can probably be an efficacious means of procuring redress, and immediately tends to diminish the reputation and weaken the affection due to government, and consequently to impair the peaceable estate of things which by them is sustained, we are wholly to abstain from such unwarrantable, unprofitable, and turbulent practices; and with a submiss and discreet silence, passing over the miscarriages of our superiors, to wait patiently upon the providence, and implore the assistance of him, who is Prov. xxi.1. the only competent Judge of such, and sovereign Disposer of all things, who hath their hearts in his hands, and fashioneth them as he thinks good. Further,

xxxiii. 15.

12. If we would live peaceably with all men, it behoves us not to engage ourselves so deeply in any singular friendship, or in devotion to any one party of men, as to be entirely partial to their interests, and prejudiced in their behalf, without distinct consideration of the truth and equity of their pretences in the particular matters of difference; not to approve, favour, or applaud that which is bad in some; to dislike, discountenance, or disparage that which is good in others: not, out of excessive kindness to some, to give just cause of distaste to others: not, for the sake of a fortuitous agreement in disposition, opinion, interest, or relation, to violate the duties of

XXIX.

lio.

justice or humanity. For he that upon such terms SERM. is a friend to any one man, or party of men, as to be resolved, with an implicit faith, or blind obedience, to maintain whatever he or they shall affirm to be true, and whatever they shall do to be good, doth in a manner undertake enmity against all men beside, and as it may happen, doth oblige himself to contradict plain truth, to deviate from the rules of virtue, and to offend Almighty God himself. This unlimited partiality we owe only to truth and goodness, and to God, (the fountain of them,) in no case to swerve from their dictates and prescriptions. He that followed Tiberius Gracchus in his seditious practices, Cic. in Læupon the bare account of friendship, and alleged in his excuse, that, if his friend had required it of him, he should as readily have put fire to the Capitol, was much more abominable for his disloyalty to his country, and horrible impiety against God, than commendable for his constant fidelity to his friend. And that soldier which is said to have told Cæsar, Luc. lib. i. (in his first expedition against Rome,) that in obedience to his commands he would not refuse to sheathe his sword in the breast of his brother, or in the throat of his aged father, or in the bowels of his pregnant mother, was for his unnatural barbarity rather to be abhorred, than to be esteemed for his loyal affection to his general. And in like manner, he Prov. xxiv. that, to please or gratify the humour of his friend, saith to the can be either injurious, or treacherous, or notably Thou art discourteous to any man else, is very blameable, and righteous; renders himself deservedly odious to all others, the people Lælius, who incomparably well both understood and tions shall practised the rules of friendship, is by Cicero reported Cic. in Lato have made this the first and chief law thereof; Ut lio.

24. He that

wicked,

him shall

curse, na

abbor him.

SERM. neque rogemus res turpes, nec faciamus rogati: XXIX. That we neither require of our friends the performance of base and naughty things; nor, being requested of them, perform such ourselves. And in the heraldry, or comparison of duties, as all others must give place to those of piety, verity, and virtue, so after them the duties of humanity justly challenge the next place of respect, even above those which belong to the highest degree of friendship, (due to our nearest relations, yea to our country itself,) precisely taken, abstracted and distinguished from those of humanity. For the world is in nature the first, the most comprehensive and dearest country of us all; and our general obligations to mankind are more ancient, more fundamental, and more indispensable, than those particular ones superadded to, or superstructed on them. The peace therefore of the world, and the general welfare of men its citizens, ought to be more dear to us, and the means conducing thereto more carefully regarded by us in our actions, than either the love, favour, or satisfaction of any particular persons is to be valued or pursued. And the not observing this rule may reasonably be esteemed to have a great influence upon the continuance of those implacable feuds and dissensions, wherewith the world is so miserably torn and shattered. Men's being peremptorily resolved to extol, countenance, or excuse promiscuously all the principles and proceedings of the party to which they have addicted themselves, and to see no error, fault, or abuse in them; but by all means to depress, vilify, and condemn (if not to reproach, calumniate, and persecute) the opinions and practices of others, and not to acknowledge in them any thing considerably good or com

XXIX.

mendable; whence commonly all apprehend their SERM. adversaries extremely unjust and disingenuous towards them, and are alienated from all thoughts (or however discouraged from all hopes) of friendly accommodation and reconcilement. But he, that would live peaceably with all men, must be free in his judgment, impartial in his dealing, and ingenuous in his carriage toward all: not avμáv πρóσwnα, admir- Jude 16. ing or wondering at some men, (as if they were impeccable, or infallible,) nor having the truth in respect James ii. 1. of persons, abetting in his friends only what is just and true, and allowing the same in others, but in neither by signal approbation countenancing any thing false or evil; for so demeaning himself, he giveth no man just occasion of displeasure or enmity against him.

13. If we would live peaceably ourselves, we should endeavour to preserve peace, and prevent differences, and reconcile dissensions among others, by doing good offices, and making fair representations of intercurrent passages between them; by concealing causes of future disgust, and removing present misunderstandings, and excusing past mistakes; by allaying their passions, and rightly informing their minds, by friendly intercessions, and pacific advices. For the fire that devoureth our neighbour's house threateneth and endangereth ours; and it is hard to approach contention, without being engaged therein. 'Tis not easy to keep ourselves indifferent or neutral; and doing so we shall in likelihood be maligned and persecuted by both the contending parties. Blessed are the peacemakers, Matt. v. 9. saith our Saviour, for they shall be called the sons of God; that is, they shall be highly esteemed and reBARROW, VOL. II.

K