XXXI. Gal. vi. 10. SERM. the Galatians, As we have opportunity, let us do good to all men. For without this beneficence, a man's carriage (though otherwise harmless and inoffensive) 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 the pretence of them most quarrels that SERM. ever were have been commenced. 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 comparable benefit will thence accrue to ourselves. For 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. 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 XXXI. XXXI. SERM. them that use them, so they beget, cherish, and increase it in those, whom they refer to: and the necessary fruit of mutual good-will is peace. But the contrary carriages, contemptuous or disregardful behaviour, difficulty of admission to converse, a tetrical or sullen aspect, rough and fastidious language, as they discover a mind averse from friendly commerce, so they beget a more potent disdain in others: men generally (especially those of generous and hearty temper) valuing their due respect beyond all other interests, and more contentedly brooking injury than neglect. Whence this skill and dexterity of deportment (though immediately, and in its own nature of no great worth, and regulating actions of small importance, gestures, looks, and forms of speech,) yet because it is a nurse of peace, and greatly contributes to the delightfulness of society, hath been always much commended, and hath obtained a conspicuous place in the honourable rank of virtues, under the titles of courtesy, comity, and affability; and the opposites thereto, rudeness and rusticity, have been deservedly counted and called vices in morality. 6 This precept directly prohibits the use of all reproachful, scornful, and provoking language; these being the immediate results of enmity, and actual Tit. iii. 2. breaches of peace. Whence St Paul conjoins, Mndéva βλασφημεῖν, and ἀμάχους εἶναι, Το speak evil of no man, to be no quarrellers, (or fighters,) but gentle, shewing all meekness unto all men. For war is managed (and that with more deadly animosity) Prov. xii. with the tongue, as well as with the hand. There is that speaketh like the piercings of a sword, saith 4; Ixiv. 3. Solomon; and, Whose teeth are spears and arrows, 18. Psal. lvii. XXXI. and their tongue a sharp sword, saith David. SERM. Words are with more anguish felt than blows; their wounds are more incurable, and they leave a deeper scara. Men usually dread more the loss of their honour than their lives, and take more grievously the ravishing of their credit than the depredation of their estate. Living peaceably therefore implies as much abstaining from opprobrious words as injurious actions; yea more; for reviling is not only a violation of peace, but a dishonourable waging of war; like shooting arrows dipt in poison, and discharging slugs against our neighbour's reputation": practices condemned by all as base and inhuman, and contrary to the laws of a noble warfare; being arguments, we affect rather our adversary's utter ruin, than a gallant victory over him. There be fair ways of disputing our cause, without contumelious reflections upon persons; and the errors of men may be sufficiently refuted, without satirical virulency. One good reason modestly propounded hath in it naturally more power and efficacy to convince him that is in a mistake, or to confound him with shame that is guilty of a fault, than ten thousand scoffs and ignominious taunts. When we are to express b * Ποταπὸν δὲ χρῆμα λοιδορία; ὡς θυμοδακὲς ἀληθῶς, καὶ ἀμύττον ψυχὴν μᾶλλον ἢ σιδηρὸς χρῶτα.—Jul. Imp. Orat. I. [Opp. p. 178]. Ο Ζῆλος γὰρ συγγνώμης ἀπεστερημένος οὐ ζῆλος, ἀλλὰ θυμὸς μᾶλλον ἐστιν, καὶ νουθεσία φιλανθρωπίαν οὐκ ἔχουσα, βασκανία τις εἶναι δοκεί. Chrys. Orat. IX. [Opp. Tom. v. p. 32.] Vid. egregium Antonini locum, lib. xI. § 18. 9. [Τί γὰρ σοι ποιήσει ὁ ὑβριστικώτατος, ἐὰν διατελῇς εὐμενὴς αὐτῷ, καὶ, εἰ οὕτως ἔτυχε, πράως παραινῇς καὶ μεταδιδάσκῃς εὐσχολῶν παρ' αὐτὸν ἐκεῖνον τὸν καιρὸν, ὅτε κακὰ ποιεῖν σε ἐπιχειρεῖ; μὴ τέκνον· πρὸς ἄλλο πεφύκαμεν. ἐγὼ μὲν οὐ μὴ βλαβῷ, σὺ δὲ βλάπτῃ, τέκνον. καὶ δεικνύναι εὐαφῶς καὶ ὁλικῶς, ὅτι τοῦτο οὕτως ἔχει, ὅτι οὐδὲ μέλισσαι αὐτὸ ποιοῦσιν, οὐδ ̓ ὅσα συναγελαστικὰ πέφυκε· δεῖ δὲ μήτε εἰρωνικῶς αὐτὸ ποιεῖν, μήτε ὀνειδιστικῶς, ἀλλὰ φιλοστόργως καὶ ἀδήκτως τῇ ψυχῇ.] XXXI. SERM. those deeds of nature, (the performance of which is concealed, as containing in it something of supposed turpitude,) we are wont to veil them in such modest circumlocutions, that by the hearers, without offence to their bashfulness, may sufficiently be understood. So when it is needful or expedient to confute the opinions, or reprove the actions of men, if we either charitably design their amendment, or desire to maintain peaceable correspondence with them, it behoves, that we do not, by using the most broad and distasteful language, immoderately trespass upon their modesty and patience; that (to use Seneca's d phrase) we do, Agere curam, non tantum salutis, sed etiam honestæ cicatricis, Have a care not only to cure the wound, but to leave a comely scar, and not to deform him, whom we endeavour to reform; for no sore is the easilier cured for being roughly handled, Prov. xv. and least of all those in manners and opinion. soft hand, and a tender heart, and a gentle tongue, are most convenient qualities of a spiritual chirurBut further to this purpose. I. geon. A 7 If we desire to live peaceably with all men, we are to be equal in censuring men's actions, candid in interpreting their meanings, mild in reprehending, and sparing to relate their miscarriages, to derive their actions from the best principles, (from which in the judgment of charity they may be supposed to proceed, as from casual mistake rather than from wilful prejudice, from human infirmity rather than from malicious design,) to construe ambiguous expressions to the most favourable sense they may admit; not to condemn men's practices without distinct knowledge of the case, d De Clem. 1. 17. [2.] |