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Slavery, and tended to the utter Overthrow of Liberty and Property among Men: Whereas it is the established Laws and Conftitution of every Country, which is the Rule both of our active and paffive Obedience in that Country; and it is a great Mistake to think that the Chriftian Religion encroaches on any Man's or any Country's Liberty or Property, further than the Laws and Conftitution of the feveral Chriftian Countries think fit to prescribe and direct. Christianity does indeed require our Obedience upon better Principles, I mean the Principles of Confcience, and upon a better Sanction, namely, that of eternal Rewards and Punishments; but ftill it is the fame legal Obedience which is enjoined by the Laws and Conftitution, and no other. And certainly paffive Obedience and Non-refiftance, in this Sense, are so far from being formidable or enflaving Doctrines, that they are no more, in effect, than if we should exhort Subjects to obey the Laws of their Country, in fo far as they are not contrary to the Laws of God; and if they are contrary to any of God's Laws, or if they in their Conscience think them so, that then they should fubmit to the Penalty, and hot rife in Rebellion against the Government: A Doctrine so neceffary for the Support of all Governments, that it is not eafy to conceive how they can fubfift without it.

Perhaps it would not have been improper upon this Subject, to have confidered not only, as I have now done, the Principles of Peaceableness, as we are Members of the Church, and Subjects of the State, to avoid Schifm in the one, and Sedition in the other; but likewife the Peace of Families, Neighbourhoods, and leffer Corporations and So

cieties;

cieties; together with the common Differences, Controverfies, and Law Suits, which are incident to disturb it: But befides that Time will not permit, I think it needless to enter further into these Things, feeing, for the clear understanding our Duty in all the various Cafes which may happen, we want only a discreet Application of the general Rules of Peace, of which I difcourfed at the laft Occafion.

And therefore referring only the Promise here annexed to the Peace-makers, to another Opportu nity, I shall now make an End of my Defcription of the Duty of Peaceableness; which I pray God fo to engraft in all our Hearts, that we may not only live quiet and peaceable Lives in all Godlinefs and Honesty here upon Earth, but at last may attain to everlasting Peace and Rest with him in the Kingdom of Heaven, through the Mediation of our bleffed Lord and Saviour Christ Jefus. To whom, &c.

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SERMON XIV.

MAT. V. 9.

Bleffed are the Peace-makers: For they shall be called the Children of God.

The Third Sermon on this Text.

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OT to trouble you with the Repetition of what I have in two former Difcourfes faid upon these Words, it fhall fuffice to acquaint you that I have already dispatched,

1. The first Thing I propofed to confider from them; namely, the Defcription of the Duty of Peaceableness, or Peace-making.

There are two Things more remain to be spoke to from the Words, both contained in the Promise annexed to this Beatitude; namely,

2. What it is to be called the Children of God. 3. How Peaceableness and Peace-making difpofes and entitles us to this Privilege. Both which I intend, God willing, to difcourfe of at this Time.

The next Thing, then, we are to confider, is, the Meaning and Importance of this Privilege; what it is to be called the Children of God. In order to which, there are these three. Things will be proper to be enquired into.

I

I. What

I. What is the Meaning of being the Children of God.

II. What is the Meaning of being called the Children of God.

III. How this is verified of the Peace-makers, that they shall be called the Children of God.

I. First, We are to enquire what is meant by being the Children of God. In the Scripture Phrase they are figuratively denominated the Children of any Perfon, who refemble that Person in his Qualities, good or bad: Thus the Children of Abraham are they who imitate the Faith of Abraham; Children of Belial are wicked Men, who take after a wicked Perfon. In this Senfe a Child of God is one who imitates God in his imitable Perfections; one that has many Godlike Qualities, bearing a Refemblance to those which are in God himself, by which he is fo gracious and beneficial to Mankind. See Luke vi. 35. Another Notion of it is they who are beloved of God, Luke xx. 36.

II. Secondly, We are to enquire what it is to be called the Children of God. This may denote, 1. The honourable Efteem fuch Perfons meet with among good Men in this World. 2. The favourable Approbation of God himself, with the Rewards of Grace here, and Glory hereafter.

III. We are to enquire how this is verified of the Peace-makers, that they shall be called the Children of God. To this I fhall answer in the following Propofitions,

1. First, That they shall be called the Children of God may denote the high Efteem they shall be

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in among good Men, and the honourable Compellations which fhall be given them in the Church, who are of fuch a peaceable, healing Spirit. The Apoftle St. Paul, in a Difcourfe in which he recommends this peaceable Spirit, Rom. xiv. uses this Argument for Peace, That as it is a Thing acceptable to God, fo it is approved of Men. Rom. xiv. 17, 18, 19. For the Kingdom of God is not Meat and Drink, faith he, but Righteoufness, and Peace, and Joy in the Holy Ghoft. For be that in thefe Things Jerveth Chrift, is acceptable to God, and approved of Men. Let us therefore follow the Things which make for Peace, and Things wherewith one may edify another. And Phil.ii. 14, 15. he infinuates plainly what a shining Honour and Glory this Virtue of Peaceableness will give them in the World. Do all Things without Murmurings and Difputings; that ye may be blameless, and harmless, the Sons of God without Rebuke in the Mids of a crooked and perverfe Generation, among whom ye fhine as Lights in the World. And in the third Chapter of that fame Epistle he advises, that a particular Mark of Honour should be put on them who were of this peaceable Spirit. Ver. 16, 17. Nevertheless, fays he, whereto we have already attained, let us walk by the fame Rule, let us mind the fame Thing. Brethren, be Followers together of me, and mark them which walk fo, as ye have us for an Enfample. And as he advises to put a Mark of Honour on those who were peaceable, fo elsewhere he advises to put a particular Mark of Difhonour on the Enemies of Peace, and the Fomenters of Divifions. Rom. xvi. 17. Now I beseech you, Brethren, fays he, mark them which caufe Divifions and Offences, contrary to the Do

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