Epift. ad Ep. i. 20, 21, 22. X. 33. xxi. SER M. confcience would permit) have commonly in their manXXIX. ners of life followed not what in their retired judgment they most approved, but what fuited to the customs of their times and places, avoiding a morofe fingularity, as offenfive to others, and productive of difquiet to themfelves f. You know how Cicero cenfured Cato for endeavouring, against the grain and predominant genius of those times, to reduce things to a strict agreement with his private notions: Ille optimo animo utens, et fumma fide, nocet interdum reipublicæ. Dicit enim tanquam in Platonis TOTsia, non tanquam in Romuli fæce fententiam. But a more clear and pertinent inftance we have in St. 1 Cor. ix. Paul, who thus reprefents his own practice: I have made myself a fervant to all: Unto the Jews I became as a Jew; to them that are without law, as without law: To the weak became I as weak: I am made all things to all Vid. Acts men, that I might by all means fave fome. St. Paul wifely knew, that, by a prudent compliance with men's customs, and condefcenfion to their capacities, he engaged to him, or at least did not alienate from him, their affections; and thereby became more capable of infufing good doctrine into their minds, and promoting their spiritual good. And the fame courfe was generally taken by the primitive Christians, who in all things (not inconfiftent with the rules and principles of their religion) did industriously conform their converfation to the ufual practices of men; thereby fhunning those scandalous imputations of pride and perverfeness, which then rendered the Jews fo odious to the world, as appears by divers paffages in the ancient apologists for Chriftian religion: particularly Juftin Martyr (in his Epistle to Diognetus) hath these words: Xpioτιανοὶ γὰρ οὔτε γῇ, οὔτε φωνῇ, οὔτε ἔθεσι διακεκριμένοι τῶν λοιπῶν εἰσὶν ἀνθρώπων· οὔτε γάς τε πόλεις ἰδίας κατοικῶσιν, οὔτε διαλέκιῳ τινὶ παρηλλαγμένῃ χρῶνται, οὔτε βίον παράσημον ἀσκῶσιν—κατοι κοῦντες δὲ πόλεις Ελληνικάς τε καὶ βαρβάρους, ὡς ἕκαςος ἐκληρώθη, ἐν τοῖς ἐγχωρίοις ἔθεσιν ἀκολυθέντες, &c. The Chriftians f Id agamus, ut meliorem vitam fequamur quam vulgus, non ut contrariam; alioqui quos emendari volumus fugamus et a nobis avertimus. Temperetur vita inter bonos mores et publicos, &c. Sen. Ep. 5. neither in dwelling, language, or customs differ from the SERM. reft of men; they neither inhabit towns proper to them- XXIX. felves, nor ufe any peculiar dialect, nor exercise an uncouth manner of living; but, as by chance it is allotted to them, inhabiting cities belonging both to Greeks and Barbarians, comply with the customs of the country. And much more hath he there; and much Tertullian likewife in his Apologetic, to the fame purpose. Neither do we find in the life of our Saviour, that exact pattern of wisdom and goodness, that in any thing he did affect to differ from the received cuftoms of his time and country, except fuch as were grounded upon vain conceits, extremely prejudicial to piety, or directly repugnant thereto. And I cannot except from this rule the compliance with religious customs used in the worship and fervice of God: fince a wilful discrepancy from them doth much more deftroy peace, and kindle the flame of contention, inafmuch as men are apt to apprehend themselves much more flighted and more condemned by a difagreement in those, than in matters of leffer concernment. And it cannot reasonably be imagined, that the God of love and peace, who queftionless delights to fee men converfe in peace and amity, and who therefore in general terms enjoins us Rom. xiv. to pursue the things that make for peace, (whereof cer- 19. tainly in reason and to experience, following indifferent and harmless cuftoms, not exprefsly repugnant to his law, nor to the dictates of natural reason, is one thing, and not the least,) in our addresses to himself, (partly defigned and mainly ferving more strictly to unite, not to dissociate men in affection) fhould diflike or difapprove the use of this course fo expedient and conducible to peace: especially fince he infinitely more regards the substance of the duty, and the devotion of the heart therein, than the manner, or any circumftantial appendages thereof: it is certain however, that St. Paul intimates a wilful departure from ordinary practice in such cases, to proceed from a contentious difpofition: But if any man, faith he, have a 1 Cor. xi. mind to be contentious, (so doxeï piñóveix elva imports,) we have no fuch custom, nor the churches of God. 16. SERM. But yet much more is peaceable converfation impeached XXIX. by disobedience to established laws, those 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 reasonably be presumed unwilling to have peace with any man; fince in a manner he defies all mankind, vilifies its moft folemn judgments, endeavours to diffolve those facred bands by which its union is contained, and to fubvert the only foundations of public tranquillity. He declares himself either to affect an univerfal 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 endlefs, and controverfies never decided, who declines the verdict of law, the most folemn iffue of deliberate advice, proceeding from the most honourable, most wife, moft worthy and select persons, and involving in it the confent of the whole commonwealth. St. Paul, directing that prayers should be made for princes 1 Tim. ii. 2. and those in authority, affigns the reason, that we may lead a quiet and peaceable life, in all godliness and honesty: and certainly if we are to pray for, we are also 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 preserved without the influence of authority; so no authority can subsist without obedience to its fanctions. He that is defirous to enjoy the privileges of this happy eftate of peace, must in reafon be content to perform the duties enjoined, and bear the common burdens impofed by those who are the protectors of it. Thus, as plainly as I could, have I described 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 reasons why it refpects all men; as also whence it comes, that fometimes we may fail in our endeavour of attaining this defirable condition: and lastly, to propound fome inducements persuasive of its practice. But I must not farther encroach on your patience, and shall therefore reserve these things to the SERM. XXIX. next opportunity. Now the peace of God, which paffeth 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 XXX. OF A PEACEABLE TEMPER AND CARRIAGE. SERM. ROM. xii. 18. If it be poffible, as much as lieth in you, live peaceably with all men. I HAVE very lately confidered what it is to live peace XXX. ably, and what are the duties included therein; 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 thew 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 those, that desperately 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 diftrefs; to comfort them, that delight in my affliction; to be refpective to, and tender of, their reputation, who despise, 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 impla cable malice perfecute me? Why fhould I feek their friendship, who difdainfully reject mine? why prize their favour, who scorn mine? why ftrive to please them, who purposely offend me? Or why should I have any regard to men, void of all faith, goodnefs, or defert? And moft |