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DISCOURSE III.'

"Blest are the Sons of Peace,

Whose hearts and hopes are one,
Whose kind designs to love and please
Through all their actions run.'

WATTS.

"Let us, therefore, follow after the things which make for peace, and things wherewith one may edify another."-Rom. xiv., 19.

THE Apostle, perceiving that some dissensions had arisen between the Jewish and Gentile converts with regard to the perpetuity of the Hebrew ritual and the observance of its ceremonies, in this chapter assumes the office of peace-maker. He attempts to allay the uncharitable spirit they discovered, and warmly recommends to the brethren the exercise of mutual forbearance, candor, charity, and love. And to restrain their censoriousness, and show them the impropriety of judging and condemning each other, he reminds them that they must all stand before the judgment-seat of Christ, to whom alone men are accountable for their religious principles and conduct.

The passage chosen for our text is one of his friendly cautions. It calls them away from emulations and strife, and solicits their utmost endeavors in the promotion of mutual peace and edification.

The recommendation is proper, not only for those to whom it was immediately addressed, but for Christians in all ages. Indeed, so long as men will think and act differently, and dislike and displease each other for doing so; so long as jarring interests and discordant passions divide and disturb them;-so long will it be necessary

'Delivered_at_Wrentham, October 10, 1798, at the consecration of Montgomery Lodge of Franklin.

to recall their attention to the duties of love, the advantages of union, and the charms of peace, And such is the humble object of the present discourse. In pursuing it, I shall attempt to explain the duty here recommended, in general terms; and then show how it belongs to us in our individual, social, Christian, and masonic characters.

I. To pursue the things which make for peace and mutual advantage, is, in general terms, to endeavor so to demean ourselves, in the various stations and offices of life, as to promote a friendly understanding and correspondence among those with whom we converse; and to prevent, as much as possible, all mistakes and jealousies, all contentions and strife.

Such are the imperfections of our nature, such the diversities or prejudices of our education, and in such different lights do we see the same thing, that it is not probable we ever should concur exactly in the same opinions. Yet, that we should make allowances for these things, and exercise charity and candor for each other, is but reasonable and just: especially since the things in which we all agree are vastly greater and of higher importance than those in which we differ. Therefore, to censure or condemn others, because they think differently from us in small or indifferent matters, is as unreasonable as to be dissatisfied with them because they have not our features or complexion.

But, to be more particular:

II. In order to promote the amicable and pacific disposition and conduct our text recommends, we ought, as individuals, to make it our habitual endeavor to cultivate and cherish all those mild and friendly dispositions which bring serenity into our own bosoms and diffuse it to all around us; and to suppress and restrict all those inclinations and passions which inflame our sense of injuries, or excite a spirit of resentment, unkindness, or animosity. Every lust, passion, and inordinate affection, tends to create discord and sow dissension. From pride cometh contention; from ambition wars and fightings; and discontent, envy, anger, and malice, are those roots of bitterness which spring up and are fruitful in all the disorders of private, social, and public life.

Whoever is not at peace with his own self, will never be at peace with his fellow-creatures.

If the heart be full of rancor, the conduct will be full of malignity.

But he who is kindly affectioned, who hath the rule over his own spirit, will be under no temptation to disturb the peace of his neighbor. His carriage will be always inoffensive, his manners gentle, and his conduct obliging. And thus will he conciliate universal estimation and love, aid the cause of general harmony and peace, and edify all around him by his good disposition, example, and conduct.

III. In our social character and relations we ought, also, to pursue the plans of peace and mutual edification.

Men are born for society, and designed as helps and comforts to each other. Strifes and debates, resentment and wrath, are discordant with this original destination and intent. They unsocialize man. They are destructive of all union and harmony.

The very nature and situation, the interests and happiness of mankind, show the importance and necessity of pursuing the things which make for peace, and things wherewith one may edify another.

The duty itself implies mutual love and charity. He who observes it will be kind and condescending. His heart will glow with benevolence. His arms will be extended to the large embrace of philanthropy, or the liberal bestowment of generosity. In his intercourse with his fellow-men he will show the most obliging attention to their concerns, and the most active readiness to promote their welfare. He will not needlessly give nor take offence. He will use great compliance in all matters of indifference, and rather suffer inconvenience than excite uneasiness. He is not easily provoked, but suffereth long, and is kind. He expects to meet with little affronts, and to have to deal sometimes with disobliging tempers. But he is not apt quickly and upon every slight occasion to conceive a displeasure, or to take fire at every provocation or neglect. He will pacify the resentful by a soft answer, or disarm them by an obliging courtesy. In short, he is desirous and ready upon all occasions to make up differences, to rectify misunderstandings, to soften prejudices, and to restore harmony and good will between any persons and in any cases which fall within the compass of his knowledge.

Such is the character of him who endeavours as much as lieth in him to live peaceably with all men, and to promote their peace and welfare.

As members of civil society, it becomes us, likewise, to lead quiet and peaceable lives; to promote the public tranquillity and prosperity; to pay a due regard to the laws of our country, to show a high respect to our rulers, and a generous confidence in their wise administration, to avoid a factious and party spirit ; and, by proving ourselves at all times the friends of order and of peace, to build up and sustain our national security, liberty, and independence.

IV. Christians, more especially, should follow after the things which make for peace and tend to mutual edification. They owe this to the common cause of the Gospel. They are, by their profession, all "members of one body," called "in one hope," servants of "one Lord," disciples of the same heavenly Teacher, instructed in "one faith," introduced in "one baptism," and consecrated to the "one God and Father of all;" partakers of the same promises, and fellow-heirs to the same glorious inheritance. What bonds of union are these! What considerations can prevail to divide those thus connected together by the most sacred ties! Shall they not always love with "one heart and one soul," and "keep the unity of faith in the bonds of peace!" Convinced of the propriety of such a temper and conduct of love and charity, let us, my fellow-Christians, make it the fixed purpose of our hearts to avoid all strifes and contentions; to sacrifice all little party distinctions for mutual edification, for advancing the common interest; to cultivate and cherish the kind affections; and to do all in our power to promote and preserve concord and unanimity, harmony and peace, that we may "excel to the edifying of the church," and in the "love of the brethren." And

2 "Donare inimicitias Reipublica"--to sacrifice all private animosities and discords to the public good, was the advice of the ancient Romans for the security of their civil state.

3 Pope Alexander, in a letter recommending peace between the kings of France and England, in 1162, has the following excellent remark:-"Inter cætera bona, quæ hominem amabilem proximis, et placidum Deo reddunt, illud specialiter acceptum fore credimus, quod caritatem cordibus inserit, et animarum vinculum operatur."-KYMER, Fædera, tom. i., p. 21.

be it remembered, that, while we follow after the things which make for peace, we adorn the holy religion we profess, as well as evidence to the world that we belong to that Jesus who is "the Prince of peace," and who has said that all men may know his disciples by the love they bear to one another. So that love is the badge and mark of the true Christian: peace is his disposition, and edification his desire.

Acknowledged and accepted in this character as the "children of God," may we all hereafter share “the fruits of righteousness which are sown in peace for them that make peace," in a world where goodness flourishes in bliss eternal!

V. Lastly. As Masons let us never neglect to pursue the things which make for peace and mutual edification. The very genius and design of our instittuion assign us this duty: its credit and prosperity demand it of us. Recollect for one moment, my brethren, the peculiar spirit, the appropriate object of our association. Is it not to form us to the habits and the most liberal exercise of charity and candor, forbearance and placability, humanity and peace? Are we not instructed to wear "the ornament of a meek and quiet spirit," and to retain “the law of kindness in our mouth?" Are we not instructed not only to "dwell together in unity," but to "follow peace with all men:" not only to "bear one another's burdens," but to "fulfil the whole law of love:" not only to make the kindest allowance for a brother's infirmities, but to condescend to the peculiarities of other men, excuse their imperfections, and apologize for their failings? Yes! we are taught to suppress private prejudices and party spirit; to forget animosities and to listen to the voice of reconciliation; to soften into gentleness and complaisance, sympathy and love; and to prepare for all the duties of universal benevolence. And must not the cultivation of such dispositions and habits have the most happy influence on general society? Must not men thus instructed be the friends of social tranquillity and public happiness? Certainly! And Freemasons have always proved so. For ages they have maintained this character and merited this praise. And we may be assured that all suspicions or declarations to the contrary are unfounded, undeserved, and unjust. Be it your care,

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