NO wonder if by Peace the Hebrews under­stood all sorts of Blessings, and by wish­ing Peace one to another, meant all Prospe­rity and Happiness: For the very notion which Men have of it, includes a freedom from Molestation, and a satisfaction and acquiescence of desires; that no Assault or Vexation should come upon us from abroad, and that Content should dwell within.

Accordingly we find that all Men seek and desire Peace, even the most turbulent and restless earnestly covet it; those Wars and Contentions, and that mighty Bustle that is in the World, is all to obtain Peace.

But men generally are in a great mistake about this, they would have every thing comply with their own will; if they might command all the World, then [Page 2]they would proclaim Peace to it, and by receiving a tri­bute of Obedience, they would release others from the trouble of Contention. Their great labour for the most part, is to carry it in every thing, to have their Humour pleased, and to bring under subjection what­ever crosseth their designs.

As to the thing it self, the worth and desireableness of Peace all Men are agreed, only as to the methods and ways how to obtain it, most of them are wrong. They all know it deserves their utmost endeavours; but how 'tis to be had, and wherein it consists, few only understand.

Of this then, I shall assay to give some account, and to explain the Text, by answering first some Que­stions about the Sense of it. And then making Infe­rences, for our better understanding and observing of the Duty, If it be possible, as much as in you lies, live peaceably mith all Men.

To apprehend rightly the design of this Exhortati­on, these three things may be enquired into. 1. What peace it is this World is capable of? 2. What it is thus to live peaceably with all Men? And lastly, How far it lies in every one so to do?

For the first, The meaning of this Apostolick Pre­cept, is not that in all things there should be the closest union, and the most tender endearments betwixt our selves and the rest of Mankind. We must not aim at this, we should lose our labour, the World is not ca­pable of such a Peace.

Our Saviour said, That his Doctrine would occasion great Divisions, and that he came to send a Sword. Meet­ing with the depravations of Humane Nature, and op­posing of them, even the Gospel of Peace causeth ma­ny Contentions, and what should unite Men together, [Page 3]makes them fall out and become Enemies. As long as there are disorders in Humane Affections, men must fall short of peace.

Our peace here below, is rather a disposition and a tendency towards it, than its full enjoyment: And it consisteth properly, in the submission of our selves to God, and a serious care to comply with our Duty. The foundation of our peace is Self-denial; the being humble and subject, as becomes such dependent and weak Creatures to be. 'Tis not to command all, and have others resign themselves to us; peace never was, never can be obtain'd this way, by any mortal Man, except he could become omnipotent. For if he owes his being and his preservation to a Power above him, if he hath a Lord in Heaven, then his submission and obedience are the conditions of his peace, with God, with himself, and with other Men.

So peace with God, is the result of a good Consci­ence, when a Man reflects upon his hearty desires and endeavours to please him, and to approve himself to the Searcher of Hearts, by a sincere observance of his holy Laws. Peace with a man's self, includes mortified Affections kept within due bounds; the taking up the Yoke of Christ, and the Consciousness of a good and upright intention. And peace with our Neighbours, depends upon the justice and ch [...]rity of our Enter­course with them; to love them as our selves, and do by them as we would be done by; to give to every Man his due, and what we can, wish and promote his happiness and well-being. Any swerving, or preva­rication from these Rules prescribed by God, disturbs or breaks our peace; it is grounded upon a careful attendance upon our Duty: And it is always imper­fect, because our performance of it is always defe­ctive.

That peace of which this World is capable, or a good Man whilst he remains in it, is not sit to above others, and have things at wish, without trouble or molestation; the aiming at this, is the cause of all Wars and Disorders here below. Peace here consists in obedience to God, in seeking and ensuing after it, by eschewing evil and doing good, as we are com­manded: As men are more or less zealous and intent upon this, so they have more or less of that threefold peace I mention'd,

As for the perfection of Peace, it is only for Just men made perfect; 'tis the felicity and proper enjoyment of the heavenly Jerusalem. Here as much of peace as comes to our share, consists in aspiring and endeavour­ing after it; in following those ways of Vertue and Holiness, which lead to Heaven; and in bearing, by true goodness, the Image of the God of Peace, in whom alone we can obtain perfect rest and satisfacti­on. The true peace of which this World is capable, is the submitting our selves to the Will of God, and making it the Rule of ours.

And this will help us to answer the second Enquiry, What it is to live peaceably with all Men? That it is not to awe the World into a subjection to us, and make them say as we say: As some Conquerors, who could make the very Oracles give such Responses as they pleased. The measures of Publick Peace must not, cannot be our own will, nor our own desires.

Neither also is peace to be obtain'd by complying with every Man. To make our selves all things to all, without restriction, would rather engage us into the Quarrels of every one that dissents from others, than beget Concord and Union. What a miserable Changeling or Dissembler must he be, that would take [Page 5]part with all he meets, in their several Designs and Opinions, which are so opposite and contrary to each other! to be of one mind in one place, of another in the next Company! This would mightily multiply the Follies and Inconstancies of Men, without pre­venting their Contests, or their Divisions.

Saint Paul did not design these Christian Prose­lytes whom he exhorts to live in peace with all men, should with the Gentiles Sacrifice to the Idols, or with the Jews be Circumcised, or any way comply with sinful Practices, to be at Unity with the rest of Mankind. He no doubt intended, they should with­out changing, remain stedfast in the Christian Doctrine, and own the Truth as it is in Jesus, without denying or dissembling any part of it. We may say that his meaning was, 1. That they should be careful to observe those laws of Justice and Charity, which regulate the Entercourse and Societies of Mankind. And, 2. That where they were free, they should so condescend and comply with each other, as to endeavour to prevent Fewds and Contentions.

First, I say, to live peaceably with all men, includes the careful observance of those Laws which secure the just rights of every man, and provide a supply for their Necessities. Owe no man any thing, but to love one an­other; discharge all Obligations with Care and Consci­ence. It is the violation of Justice, the not giving to others what is theirs, that begets Clamours and Con­tests, and all the consequent Mischiefs. Render to all their dues, Tribute to whom Tribute is due, Custome to whom Custome, Fear to whom Fear, Honour to whom Ho­nour. This is a good foundation for a solid peace, for a man thus diligently to acquit himself with others; to deprive them of nothing to which they have a good [Page 6]Title. When they have no ground to challenge any thing from you, it will go a great way to secure you from their Molestations.

And if with this, you have a due regard to the duties of Charity, to do men Kindnesses, and to re­lieve their Wants, as far as lies in your power. By your Prayers, your good Advice, your Credit in the World, or your bountiful Alms, to promote here their well-being, and their Eternal Happiness; then you are come up to those terms on which depends the Amity, and fair Correspondence of Men; making thus the dictates of Reason and Religion the measure of your Entercourse with others, you may be said to live peaceably with all Men.

Only add this further, which I said might be in­cluded in this Apostolick Precept, that where Men are free and left to themselves, they should condescend and comply.

Very manny Quarrels proceed from inconsiderable Trifles, things of no moment, but as they are much stood upon by perverse and unreasonable Passions, the foolishness of a proud, an angry, or a stubborn Spirit; a little Prudence, or Humility, or Charity would pre­vent such Disputes: and the spirit and temper of true Christian Religion, would soon compose and make an end of them.

If where Men are not tied by Laws and Duties, they would be willing to recede from their Right; not al­ways to consult the utmost of what is lawful, but also what is expedient; every man to please his Neighbour for good to Edification; go as far with others as they can without Sin; condesend to their innocent Weaknesses and Humours: And shew forth, out of a good Conver­sation their works with meekness of Wisdom; as St. James [Page 7]speaks, That Wisdom which is from above, and is pure and peaceable, gentle, easie to be entreated, full of Mercy and good Fruits. This, no doubt, would pre­vent, or at least terminate many of our Wranglings and Contentions. And he that will live peaceably, must also resolve upon this, where it will interfer with no other Duty, to yield for Peace sake, what others cannot claim as due: and to forgive and forbear as well as to do Justice.

The doing of this, is properly the living peaceably with all Men. He that seriously resolves, and sincere­ly endeavours, to observe what God and Nature re­quire in order to Mutual Quietness, hath done his part. Of his side he is ready to embrace others on those terms to which he is tied by Duty; to go as far to meet with them, as lawfully he may; he enter­tains no dividing Principles; he is at peace with all the World, as far as in him lies. A man can do no more, and this is the Duty of the Text. Not actually to have peace with every man, though never so un­reasonable or unjust, that's impossible: But to be of this peaceable disposition; to own and discharge those Obligations which lie upon all Men, in order to Mu­tual Agreement.

And this makes the resolution of the last Enquiry very plain and easie: How far it lies in a Christian to live peaceably with all Men?

He cannot force them to what he would, nor to what they should; He may not part with God's Right, nor any mans Right to comply with them: He can only do his Duty, and offer them peace upon the Terms of his obedience to the Laws of God, and the lawful Commands of his Superiors.

For those Laws must not be infring'd to please Men. I may abridg my self of my Liberty, and even put up some Wrongs, and where I alone am concern'd, I ought to do so, in many Cases: But where I am tied by a just Authority, I must not break the bonds of my Subjection to please my Fellow Subjects; I may not any ways disobey God to buy peace with Men.

Where St. Paul saith, If it be possible, live peaceably with all Men; he means Morally possible. Possumus quod jure possumus. Where we may without trans­gressing our Duty, without prejudice to our Obliga­tions to God and man, there 'tis in our power, and we must do what we can to have Peace.

Indeed that may not procure it. When we have done our best, and all that lawfully we may, still Divisions and Quarrels may remain. The word Peace is a Relative, and implies a Mutual Correspondency; that there are fixt, and known, and standing Terms in which Men of all Sides should agree. So that where so many are concern'd, one alone can no more make Peace and Union, than one single Note of Musick can make an Harmony.

But 'tis not our fault, if others will not comply with those Laws of Mutual Agreement, prescribed by Rea­son and Religion. Actual Peace is a Blessing, and a great Felicity, but not a Duty; 'tis too Divine an enjoy­ment for this state of Imperfection: It is reserv'd to Crown our thirst and pursuits after it. Here our Obligation is only to peaceableness; to be just and ready to do good; to induce others what we can to joyn with us in the Methods and the Measures of Peace; to oppose and mortifie those Inclinations in us, which are Selfish and Partial, and provoking to others. Thus to rule our Conversation, and to di­spose [Page 9]our Hearts, is the Duty of the Text. And is as much as lies in a Christian to do, that he may live peaceably with all men.

Now these three Queries satisfied, and the Text thus far explained, we may ground upon what hath been said, these three Propositions, to be briefly Stated and Discours'd upon, for the further pressing of this Ex­hortation; to do as much as possibly we can, to live peaceably with all Men. 1. That Publick Laws are the true Terms of peace amongst Men. 2. That they are the peaceable Men who Maintain and Obey those Laws. And, 3. That if the Laws command what is sinful, there a good man must suffer meekly, and still preserve Peace.

1. That Publick Laws are the Terms of peace amongst Men. The Laws of Nature and of Nations amongst Mankind in general: and the Laws of each Kingdom amongst the Subjects of it. And to this last I restrain my Discourse.

Were there not publick standards for Weights and Measures, the entercourse of Trading would be Im­practicable, and Extortions not to be prevented: And if the variable and inconstant Wills of Men were not restrain'd and limited, Humane Society would of ne­cessity be dissolv'd, and all Order banished out of the World.

God Almighty himself in the Government of the Universe, appointed Laws according to which Nature moves. That there might be in that infinite variety of Creatures and Changes here below, such Rules and Uniformities, as that he should not need do things by a particular Will; except in the case of Miracles: But leave the Material World under the guidance of [Page 10]his own wise Constitutions, to go in ways Determi­nate and Constant, without uncertainty and without Confusion.

So besides his own Appointment, we have also his own Example, that Laws and Prescriptions are the best means of Peace. And experience confirms the same, that if Men were not determin'd in their prin­cipal Concerns and Actions, their Passions and Appre­hensions being so uncertain, and oftentimes so oppo­site, they would be in a worse state than the Brutes. Some must chuse for others and confine their Freedom, otherwise Men would come upon the Stage of the World, like the off-spring of the Dragons Teeth, only to Fight and Destroy one another.

I may not (it seems) take, nor do what I would, nor have mine own will; and I would not yield to my Neighbour in all things. Each of us would command, and hath the same claims and pretentions. Here then commenceth a Quarrel never to be decided, except a third Person, with power doth enterpose, and Judg, and determine betwixt us. This is the use of Laws and Magistrates. Single Persons may be brought to agree in their submission to Authority, who for ever would be at odds among themselves, were they left to their liberty.

And so, to make an Agreement, 'tis not to give eve­ry man his own Humour; That's the very ground of all Dissention: But to make them all yield to a Com­mon Master, who shall be Umpire betwixt them. God Almighty therefore made but one Man at first, that he might be Sovereign over all his Posterity, as long as he lived; that from him the Elder of each Tribe, might be a Prince over all his Kindred: and that no two Men might ever be found in the World, Free, and [Page 11]equal Competitors, without a Superior to decide be­twixt them. Government is not the product of Ex­perience, and an after-invention of Mans Wit, upon a Pact and Covenant: but it is the express and primary Institution of God, by whom Mankind were bound to Obedience, by their very coming into the World.

Indeed, if there were no Laws, there would be no Transgression properly so called: but then, neither would there be any peace. The worst, the strongest, the most violent, would soon Tyrannize, for men left to themselves will no more be just, than be of one mind. And the Dispute is not really, whether or no there must be Laws, but who shall make them? Most men will claim that priviledg; and that leads back to Confusion, as much as having none at all.

So that I say, what is stated and already in force, must determine our Actions, and receive our Obedi­ence: except we would bring our Communities to the state of the first Matter, to be a Caos without form.

That the standing Laws under which we live, are the Principle and the Measure of our peace; that in them we may meet and rest, when in our own Noti­ons and Inclinations we cannot, we have (blessed be God) besides other Reasons, a fair Instance of it in the happy Change in the state of things, amongst us, since Laws have resum'd their Vigour, and been more carefully put in Execution. Those endless Fears, and Jealousies, and Complaints, and endeavours for a Change, which so much disturbed the Nation, are in great measure quell'd: And men are return'd more calmly to mind their own Business, and, I hope, to serve God better, since Obedience to Government hath been more strictly Exacted.

This late Experiment, confirms strongly what I Plead for, and Demonstrates clearly, that it is not by indulging to Peoples Humours, by Tolerations, and leaving the Bridle loose upon their Necks, that they are to be united. If thousands of Soldiers were to be brought to the same place, and to joyn in the same Design, they are not to be Disbanded. They would soon be dispers'd, and go stragling about, were they left to their liberty: but if they are under Command, they are united in their Ways and Works, who never would be so, in their Choice, or their Opinions.

We see that where there are fewer things deter­mined by Law, and Men enjoy but the empty name of Republican Liberty, there is generally a standing armed Force to awe them into Subjection and Quiet­ness. And we cannot but remember, that they that Buz'd it here, into Peoples Ears that they were Free­born, when they were got into Power, did keep it with the terror of the Sword, and allowed leave to none any ways to dissent from them; well knowing, that had the People indeed been left to their Free­dom, their own dominion and booty would soon have been snatch'd out of their hands.

Men may Confederate to oppose Government, for that in its Dissolution they hope for a Prey, and to Scramble for some share of it: But they must be forc'd together into Peace and Order; they never of them­selves conspire into that. And if the present Laws were but Obeyed quietly, till others could be made by general Consent, and all were Agreed: they would be as Firm and Unmoveable, as the Foundations of the Earth.

If we would have peace, it must not be by living without Control, and having every one his Will: [Page 13]but by submitting that Will to Authority, and yield­ing to the Wisdom and Decrees of publick Constitu­tions. 'Tis not in the Enlarging of Peoples freedom, but in the Abridgment of it, in which consists the nature and essence of Peace. The Terms of it are Laws; Humane Laws for our Entercourse one with another, and many of our outward Actions: And where we are free from these, the Laws of Christian Prudence and Charity. Bound we are in every thing; Bound even to make a right use of our Liberty: And 'tis our Obedience either to God or man, that can alone keep us in Peace.

This brings us to the Second thing I laid down as a Consequent, of what was said for the Explaining of the Text. That they are the true peaceable Men, who Maintain and Obey the Laws.

'Tis not a demure Countenance, nor a grave and formal Deportment, nor yet speaking softly, nor pre­tending friendliness to the World, that makes a man a Peace-maker. 'Tis not the assuming fine Titles, nor the charging others with having Arbitrary Designs. These things look plausible, and may beguile some: but they are no establishment for Peace. They rather unhinge what is Establish'd; they leave every petu­lent Man to his own distinct Will, and his own distinct Interest: And that's the spring of Wars and Confusi­ons. A man by Nature may be unactive, and seem very quiet; yet if he holds or abets Dividing Princi­ples, if he lessens the Reverence of the Authority of Laws, he doth weaken the bonds of our Common Union, and he really disturbs the Publick Peace.

If we should see Officers of Justice pursue a Cri­minal, break up Doors, and ransack Houses, whilst the guilty Wretch lurks silent and without motion; [Page 14]if when he is taken, and they hale him before a Magi­strate, we should hear him declare how he desires to be quiet, if they would but let him alone; charge them with being Rude and Violent, and with distur­bing Persons that meddle not with them: This might be thought specious enough, and the Malefactor out­wardly would appear more liker a Man of peace, than those that seize and arrest him. Yet all this while 'tis most certain, that they are the Preservers of the com­mon Tranquillity, and he the Disturber of it, notwith­standing his soft Language. So that I say, 'Tis not the outward shew, nor the Complaints of such as break the Laws: but the Dispositions and the Princi­ples of the Mind, that make good Men to be truly peaceable.

If a Christian hath enough of Humility, and of Gods fear upon his Heart, to make him deny his own conceits and his own desires to submit to Authority, and square himself, not by his own Humour, but by that Rule which is prescribed to all, then he hath in him the true principles of Peace: And by his Obedi­ence, he joyns with his fellow Subjects in the same Laws and Orders, when perhaps, by his own Will and private Judgment, he might be at unity and peace with no Man.

And this gives us the Character, as of a peaceable, so of a moderate Man, truly so called. That it is not he that halts betwixt two, and pretends friendship to the Law, and to the Transgressors of it, and would not oppose nor disoblige any man, in vindication of his Superiors, nor endanger himself to assert the Ju­stice of their Cause, when it is like to be opprest. He that goeth half way with the Government, to shew he is not so stubborn as some, and then stops and go­eth [Page 15]no further, to shew he is not so rigid and high-flown as others: He that complies so far with his Rule, as to hold as fair correspondence with the Conform­ing Side; and so far complies with those that Dissent, as to have their Friendship also; such a one is by some esteem'd a quiet and moderate Man, who would be in neither Extreme.

But I say, it appears clearly, that Moderation con­sists rather in Submitting our selves to those whom God hath placed over us. For the Lords sake, and for Conscience sake, as the Scripture commands, to obey every Ordinance of Man: And in all things that are not against God, to yield meekly to their Determinati­ons.

There is naturally so much of Pride in every Man, that he would be glad to be uppermost. And who would not rather have his own Will, if he might without Sin, than be over-rul'd by a Superior Com­mand? I know not how 'tis with others, but for my part, I should count it a fine thing to depend upon no Body, to do what I list my self: And amongst all the Rules and Prescriptions of Government, to pick and chuse what I like best.

But certainly there is more of Self-denyal and Mode­ration, to act contrary perhaps to my own Wisdom and Desires, in yielding Reverence and Obedience to Laws and Magistrates, and restraining my own Incli­nations to chuse the Injunctions of my Governors for the rule of my Actions.

But that it should be call'd Moderation, for a Sub­ject to Obey but by halves, and to do his Duty very untowardly; to make it a matter of Commendation that a man hath no great regard to the Laws, nor no great affection to his Prince: To say that a Child is [Page 16]moderate in his concerns for his Parents, and in doing what they bid him, this is an odd way of speaking. That a man transported with passion when any ways injur'd; fierce and troublesome before Humane Tri­bunals, for a few Pence of his: That such a one should be call'd Moderate, because he cares not whether the Government sinks or swims, and he will not engage himself to vindicate and defend it; I say, this is an odd way of speaking, and begets in the Minds of men a strange notion of a Christian Vertue.

It is in their private concerns, in bearing and for­bearing out of Charity to others, in shewing a con­tented Spirit, in receding from their Rights and their Opinions to buy peace: It is in these, that good men may approve their Moderation. Submit your selves one to another, and be clothed with Humility. This submitting our selves to our Equals, where no Law requires it, is indeed one part of Moderation: But then no doubt, the other is, Submission to our Superiors. The ma­king our own Interest and our own Passions stoop to the Laws of those Higher Powers under which we live; the appearing in defence of their Rights and their Persons, and espousing their Quarrels with more Zeal than our own. This shews that a Man is con­cern'd for his Duty more than for his own Will: And this gives a much better account of the vertue of Mo­deration, than the being but coldly affected towards our Governors, and the being partial and defective in our Obedience to their Laws.

He certainly is the great Peace-maker, who by his Example and Persuasion, and Power and Interest in the World, brings others as much as he can to the known and standing terms of Publick peace; That is, to comply with the Laws. A good Man that hath [Page 17]Prudence and Temper may compose some little Diffe­rences in the Neighbourhood, and 'tis very well so to do: But he prevents greater Mischiefs, and is a more publick Benefactor that endeavours to Unite a Nation, by bringing them to make the Laws, the Rule of their Actions.

In order to make things even, and fit to be joyned, 'tis not to bend the Rule according to the Obliquity of each one, that would leave-them as they are, as crooked and as unfit for Union: But 'tis the bending the things themselves, and bringing them to the streight­ness of the Rule. So the Laws which are the pub­lick measure of Actions, must not be made to yield to every one, whose Will or Opinion makes him dissent from them; that would make no Agreement nor no Set­tlement; that would leave all things loose and uncer­tain, as contrary to each other, as mens Tempers or Notions are. Whereas making Men yield themselves, and fit their Actions to the prescript Rule, and so far deny their own Will as to order their outward de­portment by the publick Standard: That makes Uni­formity and Order, in things material and of publick Interest; and in others, Men must govern themselves by Discretion and Charity.

A due regard indeed is to be had to our Brothers, to be tender and Compassionate towards them, to give them, and to forgive them of our own: But that must not abate of our Obedience where it is due; we must not rob our Rulers to give our Fellow-Sub­jects.

Suppose we for Example, that a Family be so divi­ded, as that some of the Children rise up against the Parents, and whilst they make them Contemptible, and raise loud Clamours against them, seek, as is usual, [Page 18]to propagate their Discontents, and to ingratiate themselves with the rest of the Family, by pleading the common Liberties of all. What shall they do now, that are not engag'd in this undutiful Quarrel? The rest of the Brothers that are willing to be subject to Paternal power, must they excuse or favour this Mu­tiny? or remain indifferent out of Moderation and Brotherly Kindness? No, doubtless. In other Cases they might be neuter, or offer to arbitrate the Di­spute: But here, God and Nature have engag'd them on their Parents side; they are to maintain their pow­er, and by all lawful means, to reduce their unduti­ful Brothers to the same Obedience. They are freely to blame their proceedings, and to shew them the ini­quity of the mischief of them.

What usage must we expect from our Fellow-Ser­vants, should they shake off the yoke and become Ma­sters, when we see them contend against their Gover­nors, and refuse to yield where their Duty requires it? If they have so much of Pride, or stubborn ill Nature, as not to bend their Will, and submit their Humour to that Authority God hath plac'd over them, they must be lookt upon as common Enemies, and the Disturbers of the Peace. Undutiful Children must be plainly told so, even by their Brothers, be they never so kind, where such Contentions do arise.

And this is a more likely means to make up the breach of a Family, than to hold in some things with one, and in some things with the other, and so per­petuate the Quarrel, out of tenderness not to disoblige either side. Union can only be had by the Concent­ring of many different Wills into subjection to one, whom God hath set above the rest. Then if the Chil­dren fall out among themselves, the Father decides [Page 19]the matter: But if any of them fall out with him, who shall judg betwixt them? Nothing remains but Confusion, where the means and bonds of Order are rejected.

And so clearly he is the peaceable Man, and the true Peace-maker, not that holds in some things for Obedience, and in some thing for the Disobedient: But he that Conforms himself to the Laws, and as­serts their Authority; subdues his own Spirit to the Determinations of his Governors, and doth what he can, bring others to the same Submission; that there may be one common Rule for all, which is that which we call Order and Unity.

But then Thirdly, What shall they do that cannot comply with some Laws, not because their Will or their Interest is against them, but because their Per­suasions are not satisfied, and they have Objections and Scruples unremoved? Must they act against their Conscience, and Obey where they firmly believe they ought not to do it? No, by no means. They must suffer meekly what the Sanction inflicts.

This is my last Proposition, and a thing absolute­ly requisite in order to publick Peace. That where the Laws enjoyn what is Sinful, there a good Man without breaking or endangering the common Tran­quillity, must Submit himself to the Punishment.

Blessed be God, this is far from our Case. The very stating such Suppositions, implies something of Ingratitude against God, and the just and easie Go­vernment of our Gracious Sovereign: But I speak it only to prevent the Objection of such of our Fel­low-Subjects as complain and are uneasie, and would insinuate that this is our Case.

I say then, If it be clear and evident to a Man, that the Declarations of Humane Authority are a­gainst some plain and express Commandment of God, there he must chuse God's Will rather than Man's: And yet submit to that Power God hath Ordained over him. The same Conscience, the same Duty to God, requires his patient Subjection; and that he should never resist: as that he should transgress an impious humane Injunction: As Daniel did; Dan. 6.10. Acts 4.18. and the Apostles; and all they that have endured Persecution for Righte­ousness. That is, he must Suffer for Well-doing; and thus still remain dutiful to God and to his Prince.

This is not in the case of Doubts, much less of Ig­norance, where Men sometimes entertain Aversions and Dislikes, and know not for why. Nor yet in the case of Wisdom or Expediency, where a Man might censure the publick Constitutions as inconve­nient, and fancy he could appoint better. Though many upon these accounts are forward enough to be Factious and Clamorous, yet few will be willing to Suffer peaceably. It must be where we cannot obey Humane Laws without disobedience to God: Then for Conscience towards God, to endure Grief suffering wrongfully, this is a good proof that a Man is truly persuaded he cannot Conform without Sin; This is highly acceptable to God, and he will reward it. And however, this Patience and Resig­nation of him that Suffers, preserves the peace of the Community: and no doubt, doth also preserve the peace of his own Mind.

The Conditions of Peace and War, are the highest Prerogatives of Kings and Supreme Magi­strates. [Page 21]They may appoint the common Terms of Union and Agreement for a whole Nation, and by what Rules Men shall Govern themselves: But a private Person judgeth for none but for himself only. So that when he Dissents from the Laws Establish'd, he may not by Noise and Complaints make Parties against them, nor excite Discontents, nor Resistance against those Higher Powers that have Impos'd them. That would be to make his private Judgment superior to that of publick Authority. That would put it in the power of every one that pretends Conscience for not Obeying, to null Laws, and to be very troublesome.

A Man must take great care that his Conscience be well inform'd, and always guided by God's Will: And then in following of it, when it leads him a­gainst publick Decrees, he must do it with so much Humility, and so much Meekness, that it may plain­ly appear it is upon God's account, he diso­beys and Suffers patiently; he must Conform and Comply, as far as ever he can, without sinning a­gainst God; and he must be passive where he may not proceed further. For still he is but a Subject, who must be over-rul'd by the Will of his Supe­riors; still the Government remains in full Force, and he is bound to preserve Peace, and therefore passively to Submit himself to the Laws, which are the known and fixt Measures and Conditions of it.

Saint Paul here and elsewhere, recommending peace with all Men, intended not to bind Christians to observe all the Laws of the Roman Empire, of which some were against Christianity, and others for Ido­latry: He rather oblig'd them to meek and patient [Page 22]Subjection, to undergo the Infllictions of those evil Laws, without disturbance to the Commonwealth. That they should not be provoked to any Rebel­lion or Undutifulness against their Governors, by their grievous Sufferings: but still for Conscience sake, to bear what Laws and Providence had im­pos'd upon them; and still to be faithful and peace­able Subjects.

There are no other Terms of peace with Magi­strates, but either to obey the Laws, or to undergo the penalty of their Transgression: So that where their duty to God kept them from Active Obedi­ence, there the Apostle would have them so to dis­sent from their Rulers, as not to trouble the Or­der and the Tranquillity of the place where they Liv'd. That is, as he tells them plainly in the following Chapter, Rom. 13. absolutely to be Subject, and never to Resist, under the pain of Damnation. That they might be acquitted from any Stubbornness, or Pride, or Rebellious Principles, by their free Obedience in all that was lawful; and their humble patience under all sinful Injuncti­ons. By this 'twas to be manifest, that they were disposed to render every Man his due; to give Ce­sar the things that were Cesar's; to be Friends to all Men, and to live peaceably with them, as long as it engaged them in no Rebellion against God.

Answerable to this, was ever the Behaviour of Primitive Christians, under those tedious and cruel Persecutions they endur'd for Three Hundred Years. And had the Temper and Principles of such as pre­tend to be the best of Christians, in these latter Times, been the same; we should have had more peace. And those Excellent Laws under which we [Page 23]Live, and which oblige us, to Fear and Worship God, and to Honour the King, and to be Just and Charitable to all Men; these would have been bet­ter obey'd.

I wonder for my part, how they can so delude the People, as to get the names of Godly, and good Patriots, who under such an equitable and gracious Government as is here Establish'd, yet are Discontented, and Restless, and Clamorous, and al­ways dissatisfied with publick Constitutions: And very busie, sometimes very fierce against those Laws which keep us in peace, and make us very happy, if we knew our own Happiness. When besides our present Interest, our whole Religion, the very Spirit of Christianity is so directly contrary to all Murmur­ing, and Faction, and Unpeaceableness, 'tis very strange they should take such good Names, that do things so ill, and so very mischievous.

But no more can be done from this place, than to shew People their Duty. That the Laws are the Measure of our publick Peace, and the Founda­tion of it. That they are most peaceable who make those Laws, in things lawful, the Rules of their Actions; and who by their Power and their Interest in the World, maintain their just Authori­ty. And that if a good Man should live under such wicked Laws, as should be contrary to his Christian Duty, there he must be patient, and suf­fer for his Allegiance to God: expecting a reward from him that hath bound him to be Subject: still preserving the Reverence and Submission due to his Governors; and shewing himself desirous of peace, and ready to embrace it upon any terms that are not an offence against God.

In these a Man must shew his peaceable Disposi­tion, if he be really a professor of the Gospel of Peace: As also in receding from his Right in lesser matters; in making allowance for Humane Infirmi­ties, in being Gentle and Charitable, as well as Just to every Man.

These are apt to win Men, and to prevent or com­pose Contentions: Or however, publick Peace, which may be called Peace with all Men, is secured by yielding to Authority, and being subject to those Laws, which are the common Bonds and standing Conditions of peace.

As certainly, Christians, as that we must one day give an account for what we do here upon Earth, it will be one of the great Enquiries, when we shall all appear before the Judgment Seat of Christ, and there receive according to our Works, whether or no we preserved that Order and Subordination which God appointed amongst Men; whether we mov'd in our own Spheres, and minded the proper Duties of our several places: And sad will be their Doom that were here Contentious, and caus'd Murmurings and Confusions in the World.

There all such workers of Iniquity, who by their power or Hypocrisie escaped here the hands of Ju­stice, shall meet with a severe Vengeance; and have their portion for ever, with those proud and rebellious Spirits who would not be content with that station, wherein God had plac'd them. None but Meek and Just, Loyal and Peaceable Men, shall be numbred among the Saints of God, and enjoy for ever that Rest he hath prepared for his People.

We are all going to the Grave, where we must be quiet. After all the Bustle and Hurry, and Cla­murs [Page 25]and Contentions of this World, we must dwell in Silence, and one by one go to receive that Ir­reversible Sentence, upon which depends an eterni­ty of Bliss or Misery. Let us then becalm our Pas­sions; and compose our Spirits; and by Lowliness and Humility, and Obedience to God, and Subjection to those that Reign by him, secure a lasting peace to our Immortal Souls.

Fear and Terrors seize upon evil Minds; There is is no peace to the Wicked. They that disturb the World, and are mischievous to Mankind, are them­selves like the troubled Sea when it cannot rest, they live in a perpetual Storm. Where Envying and Strife is, there is Confusion, and every evil Work. But blessed be the Peace-makers, for they are the Children of God; Peace and Felicity shall be their portion for ever.