Of the love of God and our neighbour, in several sermons : the third volume by Isaac Barrow ...

The Seventh Sermon. (Book 7)

ROMANS 12. 18.

If it be possible, as much as lieth in you, live peaceably with all men.

THIS Chapter containeth many excellent Precepts, and whol∣some Advices (scarce any por∣tion of Holy Scripture so many in so little compass.) From among them I have selected one, alas, but too seasonable and pertinent to the unhappy condition of our distracted Age, wherein to observe this, and such like Injunctions, is by many esteemed an impossibility, by others a wonder, by some a crime. It hath an apt coherence with, yet no necessary dependance upon the parts ad∣joining; whence I may presume to treat upon it distinctly by it self; and with∣out farther preface or circumstance we may consider several particulars therein.

I. And First, Concerning the Advice it self, or the Substance of the Duty charged on us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (to be in peace, or live peaceably) we may take notice, that, whether according to the more usual acception it be applied to the publick estate of things, or as here doth relate onely to private conversati∣on, it doth import,

1. Not barely a negation of doing, or suffering harm; or an abstinence from strise and violence (for a meer strange∣ness this may be, a want of occasion, or a truce, rather than a peace) but a positive Amity, and disposition to per∣form such kind offices, without which good correspondence among men can∣not subsist. For they who by reason of distance of place, non-acquaintance, or defect of opportunity maintain no enter∣course, cannot properly be said to be in peace with one another: But those who have frequent occasion of commerce, whose conditions require enterchanges of courtesie and relief, who are some way obliged and disposed to afford need∣full succour, and safe retreat to each other; These may be said to live in peace together; and these onely; it be∣ing in a manner impossible, that they

who are not disposed to do good to others (if they have power and opportunity) should long abstain from doing harm.

2. Living peaceably implies not some few transitory performances, proceeding from casual humour or the like; but a constant, stable, and well-settled condi∣tion of being; a continual cessation from injury, and promptitude to do good offices. For as one blow doth not make a battel, nor one skirmish a war; so cannot single forbearances from doing mischief, or some few particular acts of kindness (such as meer strangers may afford each other) be worthily styled a being in peace: but an habitual incli∣nation to these, a firm and durable e∣state of innocence and beneficence.

3. Living in peace supposes a recipro∣cal condition of being: not onely a per∣forming good, and forbearing to do bad offices, but a receiving the like treat∣ment from others. For he, that being assaulted is constrained to stand upon his defence, may not be said to be in peace, though his not being so (invo∣luntarily) is not to be imputed to him.

4. Being in peace imports not onely an outward cessation of violence and seeming demonstration of amity, but an

inward will and resolution to continue therein. For he that intends, when oc∣casion is presented, to do mischief to another, is nevertheless an enemy, be∣cause more secret and dangerous: an ambuscado is no less a piece of war, than confronting the enemy in open field. Proclaiming and denouncing sig∣nifie, but good and ill intention con∣stitute, and are the souls of peace and war. From these considerations we may infer a description of being in peace, viz, that it is, to bear mutual good-will, to continue in amity, to maintain good correspondence, to be upon terms of mutual courtesie and benevolence; to be disposed to perform reciprocally all offices of humanity; assistance in need, comfort in sorrow, relief in distress; to please and satisfie one another, by ad∣vancing the innocent delight, and pro∣moting the just advantage of each other; to converse with confidence and securi∣ty, without suspicion on either hand of any fraudulent, malicious, or hurtfull practices against either: Or, negatively; Not to be in a state of enmity, personal hatred, pertinacious anger, jealousie, en∣vy, or ill-will; not to be apt to provoke, to reproach, to harm, or hinder another,

nor to have reasonable grounds of expec∣ting the same bad usage from others: to be removed from danger of vexatious quarrels, entercourse of odious language, offending others, or being disquieted ones self. This I take to be the meaning of living, or being in peace, differing onely in degree of obligation, and latitude of object, from the state of friendship pro∣perly so called, and opposed to a con∣dition of enmity, defiance, contention, hatred, suspicion, animosity.

II. In the next place we may consider the Object of this Duty, signified in those words, With all men. We often meet in Scripture with exhortations di∣rected peculiarly to Christians, to be at peace among themselves; as (Mark 9. 5.) Our Saviour layes this Injunction upon his Disciples, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Have peace one with another; inculcated by Saint Paul upon the Thessalonians in the same words: and the like we have in the Second Epistle to Timothy Chap. 2. Ver. 22. Follow righteousness,* 1.1 faith, cha∣rity, peace with them that call upon the Lord out of a pure heart; and to the Romans (14. 17.)* 1.2 Let us therefore follow after the things that make for peace,

and things wherewith one may edifie ano∣ther. But here the Duty hath a more large and comprehensive Object: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all men: as likewise it hath in the Epistle to the Hebrews, Chap. 12. Ver. 14. Pursue peace with all men; with all men without any exception, with men of all Nations, Jews and Gentiles, Greeks and Barbarians; of all Sects and Religions; persecuting Jews and Idola∣trous Heathens; (for of such consisted the generality of men at that time) and so Saint Paul expresly in a like advice, (1 Cor. 10. 32. Give no offence neither to the Jews, nor to the Gentiles, nor to the Church of God; Even as I please all men.) And I may add by evident parity of rea∣son, with men of all degrees and estates, high and low, noble and base, rich and poor; of all tempers and dispositions, meek and angry, gentle and froward, pliable and perverse; of all endowments, wise and foolish, vertuous and vicious; of all judgments and persuasions, Orthodox and Heretical, peaceable and schismatical persons: this universally vast and bound∣less term, All men, contains them all. Neither is there any evading our obli∣gation to this Duty, by pretending about others, that they differ from us in humour

and complexion of soul, that they enter∣tain opinions irreconcileably contrary to ours; that they adhere to sects and par∣ties which we dislike and disavow; that they are not so vertuous, so religious, so holy as they should be, or at least not in such a manner as we would have them; for be this allegation true or false, it will not excuse us; while they are not devested of humane nature, and can tru∣ly lay claim to the name and title of men, we are by vertue of this Precept obliged to live peaceably with them.

III. We may consider the Qualifica∣tion of the Duty here expressed, and what those words mean; If it be possible, as much as lieth in you. To which pur∣pose we may advert, from our descrip∣tion of living peaceably, that it consists mainly of two parts: one active, or pro∣ceeding from us, and terminated on o∣thers, To bear good will, to do good of∣fices, to procure the profit, delight and welfare, to abstain from the displeasure, dammage and disturbance of others: The other passive, issuing from others, and terminated on our selves; That they be well affected toward us, inclinable to do us good, and no wise disposed to wish,

design, or bring any harm, trouble, or vexation upon us. Whereof the former is altogether in our power, consisting of acts or omissions depending upon our free choice and counsel; and we are di∣rectly obliged to it, by virtue of those words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as much as lieth in you: the latter is not fully so, yet com∣monly there be probable means of ef∣fecting it, which we are hence bound to use, though sometimes they may fail of success. For the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if it be possible, as they signifie the ut∣most endeavour is to be employed; and that no difficulty (beneath the degree of impossibility) can discharge us from it, so they intimate plainly, that sometime our labour may be lost, and our purpose defeated; and that by the default of o∣thers it may be impossible we should arrive to a peaceable condition of life with all men. However, by this Rule we are directed not onely our selves not to infringe the terms of peace toward others, but to endeavour earnestly by all honest and prudent means to obtain the good-will, favour and respect of others, by which they may be disposed to all friendly correspondence with us, and not to disturb the quiet and tranquillity of our lives.

Having thus by way of Explication superficially glanced upon the words, we will proceed to a more large and punctual review of them; and shall con∣sider more distinctly the Particulars gross∣ly mentioned; and

I. What those especial Duties are, in∣cluded in this more comprehensive one of living peaceably with all men; both those which are directly required of us, as the necessary causes, or imme∣diate results of a peaceable disposition in us toward others; and also those which are to be performed by us, as just and reasonable means conducible to beget or preserve in others a peaceable inclinati∣on toward us: these I shall consider pro∣miscuously: and

1. We are by this Precept directly obliged heartily to love, that is to be bear good-will to, to wish well to, to rejoice in the welfare, and commiserate the adversities of all men: at least not to hate, or bear ill-will to, to desire, or design the harm, to repine at the happy success, or delight in the misfortunes of any: for as it is very hard to maintain peace and amicable correspondence with those we do not truly love; so it is ab∣solutely

impossible to do it long with those we hate; this Satanick passion (or disposition of soul) always prompting the mind possessed therewith to the contrivance and execution of mischief; whence he that hates his brother,* 1.3 is said to be a murtherer, as having in him that bitter root, from whence, if power and occasion conspire, will probably spring that most extream of outrages, and capital breach of peace. Love is the onely sure cement, that knits and com∣bines men in friendly society; and ha∣tred the certain fountain of that violence which rends and dissolves it. We can∣not easily hurt, or strive with those we love and wish well to: we cannot pos∣sibly long agree with those we hate and malign. Peace without love can be esteemed little more than politick dissi∣mulation; and peace with hatred is re∣ally nothing less than an artificial dis∣guise, or an insidious covert of enmity.

2. We are hence obliged to perform all kind offices of humanity, which the condition of any man can require, and may by us be performed without consi∣derable inconvenience or detriment to our selves or others. When for the pre∣servation, or comfortable accommoda∣tion

of life, they need our help or our advice, we are readily to afford them; when they are in want or distress, we are to minister to them what comfort and relief we can. We are (upon this very score) to obey that Injunction of Saint Paul to the Galatians;* 1.4 As we have opportunity, let us do good to all men. For without this beneficence a mans car∣riage (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 neces∣sity, requisite assistance is denied, will infallibly be apt to think himself not onely neglected and disesteemed, but af∣fronted 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 con∣sequently will heinously resent, and com∣plain bitterly of such supposed wrong, and if ever he become able, repay it with advantage. And much more are we upon the same accompt not to perform ill offices toward any man; not to dis∣turb him in the enjoyment of his inno∣cent pleasure, nor to hinder him in the

advancing his lawfull profit, nor to in∣terrupt him in the prosecution of his reasonable designs; nor any wise to vex and grieve him needlesly; and (above all) not to detain him in, nor to aggra∣vate his affliction. For these are actual violations of peace, and impediments of good correspondence among men. Far∣ther,

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, impar∣tially to decide controversies, equally to distribute rewards; to injure no man either in his estate, by violent or frau∣dulent encroachments upon his just pos∣sessions; or in his reputation, by raising or dispersing slanderous reports concer∣ning him: For these courses of all others are most destructive to peace, and upon the pretence of them most quarrels, that 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 preser∣vation

of peace, and upholding ami∣cable 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, nor to use extremi∣ties to the dammage or hindrance of others, especially when no comparable benefit will thence accrue to our selves. For such proceedings,* 1.5 as they discover in us little kindness to, or tenderness of our neighbours good, so they exceeding∣ly exasperate them, and persuade them we are their enemies, and render them ours, and so utterly destroy peace be∣tween us. When as 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 peace∣able 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 cour∣tesie, which according to their degree and station custom doth entitle them to, or which upon the common score of hu∣manity they may be reasonably deemed to expect from us: respective gestures, civil

salutations, free access, affable demea∣nour, cheerfull looks, and courteous dis∣course. These as they betoken good-will in them that use them, so they beget, cherish, and encrease it in those, whom they refer to: and the necessary fruit of mutual good-will is peace. But the con∣trary carriages; contemptuous or disre∣gardfull behaviour, difficulty of admissi∣on to converse, a tetrical or sullen as∣pect, rough and fastidious language, as they discover a mind averse from friend∣ly commerce, so they beget a more po∣tent disdain in others: Men generally (especially those of generous and hearty temper) valuing their due respect be∣yond all other interests, and more con∣tentedly brooking injury than neglect. Whence this skill and dexterity of de∣portment (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 com∣mended, and hath obtained a conspicu∣ous place in the honourable rank of ver∣tues, under the titles of courtesie, co∣mity, 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 reproachfull, scornfull, and pro∣voking language; these being the imme∣diate results of enmity, and actual brea∣ches of peace. Whence Saint Paul con∣joins,* 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tit. 3. 2. To 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) with the tongue,* 1.7 as well as with the hand (There is that speaketh like the piercings of a sword, saith Solomon; and whose teeth are spears and arrows, and their tongue a sharp sword, saith David.) Words are with more anguish felt than blows;* 1.8 their wounds are more incurable,* 1.9 and they leave a deeper scarr.* 1.10 Men usually dread more the loss of their honour than their lives, and take more grievously the ra∣vishing of their credit than the depreda∣tion of their estate. Living peaceably therefore implies as much abstaining from opprobrious words as injurious ac∣tions;* 1.11 yea more: for reviling is not onely a violation of peace, but a disho∣nourable

waging of war; like shooting arrows dipt in poison, and discharging sluggs against our neighbours reputati∣on; practices condemned by all as base and inhumane, and contrary to the laws of a noble warfare; being arguments, we affect rather our adversaries utter ruine, than a gallant victory over him. There be fair ways of disputing our cause without contumelious reflections upon persons; and the errours of men may be sufficiently refuted without Satyrical 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.* 1.12 When we are to express 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 needfull or expedient to confute the opinions, or reprove the actions of men, if we either charitably design their amendment, or desire to maintain peace∣able

correspondence with them, it be∣hoves that we do not by using the most broad and distastfull language immode∣rately trespass upon their modesty and patience; that (to use Seneca's phrase) we do Agere cardm non tantùm salutis, sed & honestae cicatricis, De Clem. lib. 1. c. 17. 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, and least of all those in manners and opinion.* 1.13 A soft hand and a tender heart, and a gen∣tle tongue are most convenient qualities of a spiritual Chirurgeon. But farther to this purpose▪

7. If we desire to live peaceably with all men we are to be equal in censuring mens actions, candid in interpreting their meanings, mild in reprehending, and sparing to relate their miscarriages, to derive their actions from the best prin∣ciples (from which in the judgment of charity they may be supposed to proceed, as from casual mistake rather than from wilfull prejudice; from humane infir∣mity rather than from malicious design) to construe ambiguous expressions to the most favourable sense they may admit;

not to condemn mens practices without distinct knowledge of the case, and exa∣mining the reasons, which possibly may absolve or excuse them: to extenuate their acknowledged faults by such cir∣cumstances as aptly serve that purpose, and not to exaggerate them by streined consequences, or uncertain conjectures. To rebuke them (if need be) so as they may perceive we sincerely pity their er∣rours, and tender their good; and wish nothing more then their recovery, and do not design to upbraid, deride, or in∣sult over them being fallen; and finally not to recount their misdeeds over-fre∣quently,* 1.14 unseasonably, and with com∣placence. He that thus demeaneth him∣self, manifestly sheweth himself to prize his neighbours good-will, and to be de∣sirous to continue in amity with him; and assuredly obliges him to be in the same manner affected toward him. But he that is rigidly severe and censorious in his judgments, blaming in them things indifferent, condemning actions allowable, detracting from qualities com∣mendable, deducing mens doings from the worst causes, and imputing them to the worst ends, and representing them under the most odious appellations, (that

calls all Impositions of superiours, which he dislikes, Tyranny, and all manners of divine worship, that sute not to his fan∣cy, superstition, and all pretences to conscience in those that dissent from him, hypocrisy; and all opinions different from his, heresy: that is suspicious of ill intention without sufficient ground, and prejudicates mens meanings before he well apprehends them, and capti∣ously perverts sayings capable of good construction;* 1.15 That is curiously inquisi∣tive into his neighbours life, and gladly observes failings therein, and upon all occasions recites stories to his disgrace and disadvantage:* 1.16 that is immoderately bitter,* 1.17 fierce and vehement in accusing and inveighing against others, painting such, as he assumes to impugn, with the blackest colours, in the most horrid shape and ugly dress, converting all matter of discourse (though never so un∣seasonably and impertinently) into de∣clamation, and therein copiously expa∣tiating, in fine employing his utmost might of wit and eloquence and confi∣dence in rendring that to others as hate∣full, as he signifies they are to himself, such men, what do they else but loudly proclaim that they despise their neigh∣bours

good-will, purposely provoke his anger, and defie his utmost enmity? for 'tis impossible such dealing should not by them, who are therein concerned, be accompted extreamly unjust, and to pro∣ceed from desperate hatred.

8. He that would effectually observe this Apostolick rule, must be disposed to overlook such lesser faults committed against him, as make no great breach upon his interest or credit, yea,* 1.18 to forget or forgive the greatest and most grievous injuries: To excuse the mis∣takes, and connive at the neglects,* 1.19 and bear patiently the hasty passions of his neigh∣bour, and to embrace readi∣ly any seāsonable overture, and accept any tolerable con∣ditions of reconcilement. For even in common life that observation of our Saviour most exactly holds, It is impossible that offences should not come. The air may sooner become wholly fixed, and the sea continue in a perfect rest without waves, or undulations, than humane conversation be altogether free from occasions of distast, which he that cannot either prudently dissemble,

or patiently digest, must renounce all hopes of living peaceably here. He that like tinder is inflammable by the least spark, and is inraged by every angry word, and resents deeply every petty affront, and cannot endure the memory of a past unkindness should upon any terms be defaced; resolves surely to live in eternal tumult and combustion; to multiply daily upon himself fresh quar∣rels, and to perpetuate all enmity alrea∣dy begun. When as by total passing by those little causes of disgust, the present contention is altogether avoided, or in∣stantly appeased, our neighbours passion suddenly evaporates, and consumes it self; no remarkable footsteps of dissensi∣on remain; our neighbour reflecting upon what is past sees himself obliged by our discreet forbearance, however all possible means are used to prevent trouble and preserve peace. To this purpose (The discretion of a man deferreth his anger,* 1.20 and it is his glory to pass over a transgression) saith Solomon:* 1.21 and He that covereth a transgression seeketh love, saith the same wise Prince. But far∣ther

9. If we would live peaceably with all men, we must not over highly value our

selves, nor over eagerly pursue our own things. We must not admire our own endowments, nor insist upon our deserts, for this will make us apt to depreciate others, and them to loath us. We must not be over tender of our credit, and co∣vetous of respect; for this will render us apt to take exceptions, and engage us in troublesome competitions for superio∣rity of place, and preeminence in the vain opinions of men.* 1.22 (He that is of a proud heart stirreth up strife:* 1.23 and Only (i. e. chiefly) from pride cometh con∣tention, saith Solomon.) We must not be much addicted to our own interests, for this will dispose us to encroach upon the concernments of others, and them to resist our attempts, whence conflict and enmity will necessarily arise. We must not prefer our own judgments, and imperiously obtrude them upon others; nor be pertinacious in perswading them to embrace our private opinions, nor violently urgent to a compliance with our humour. For these things are into∣lerably fastidious in conversation, and obnoxious to be charged with usurpation and iniquity; all men naturally challen∣ging to themselves an equal, or at least a proportionable share of reason, together

with the free conduct of their lives un∣controllable by private dictates. If therefore we desire to live quietly, and not needlesly to disoblige, or displease others, we should be modest in estee∣ming our own abilities, and moderate in pursuing our own advantages, and in our converse not less complacent to o∣thers then we desire they should be to us; and as liberal in allowing leave to dissent from us, as we are bold in taking freedom to abound in our own sense. And if in debate a modest declaration of our opinion, and the reasons inducing us thereto, will not prevail, it behoves us to give over such a succesless combat, and to retire into the silent enjoyment of our own thoughts. From not observing which rule discourse grows into conten∣tion, and contention improves into feud and enmity.

10. If we would live peaceably, it concerns us to abstain from needless con∣tests about matters of opinion, and que∣stions either meerly vain and frivolous, of little use or concernment, or over nice and subtle, and thence indeterminable by reason; or that are agitated with ex∣traordinary eagerness and heat of pas∣sion; or such as are already defined by

general consent, or such upon the deci∣sion of which the publick peace and safe∣ty do depend. There are some contro∣versies prickly like brambles, and apt to scratch those that handle them, but yielding no savoury or wholsom fruit: such as concern the consequences of ima∣ginary suppositions, the state and cir∣cumstances of Beings to us unknown, the right application of artificial terms, and the like impertinent matters; which serve to no other purpose but the exer∣cise of curious wits, and exciting emu∣lation among them. Others there be concerning matters of more weighty moment, yet having their resolution depending upon secrets unsearchable, or the interpretation of ambiguous words, and obscure phrases, or upon some other uncertain conjectures; and are yet ren∣dred more difficult by being intangled with inextricable folds of subtilty, nice distinctions,* 1.24 and crafty evasions, devi∣sed by the parties engaged in them for the maintenance of their causes respe∣ctively, whence it hath happened, though with immense care and diligence of both parts they have been long canvased; that yet they do, and in all probability will for ever remain undecided. So that

now to engage in contest about them, may be reasonably deemed nothing more than a wilfull mispense of our time, labour and good humour; by vainly reciproca∣ting the saw of endless contention. Other questions there be in themselves of more easy resolution, and of considerable im∣portance, which yet by extreme oppo∣sition of parties are so clouded and over∣grown with insuperable prejudices, that the disputing them is seldom attended with other success, than an inflaming our selves and others with passion. O∣thers are by small and obscure parties ma∣naged against the common consent, and against the positive decrees of the most venerable authoities among men, by ventilating which as truth is like to gain little, so peace is sure to suffer much. For as it is no wise a safe or advised course (except in case of necessary de∣fence) to subject received opinions to the hazardous trial of a tumultuary conflict, their credit being better upheld by a stately reservedness, than by a popular forwardness of discourse; as buildings stand fastest that are never shaken, and those possessions remain most secure that are never called in question: so on the other hand to countenance new and un∣couth

paradoxes, as it argues too much arrogance and presumption in confron∣ting our single apprehensions against the deliberate sense and suffrage of so many men, yea so many ages of men; and is likely to prove a succesless attempt, like swimming against the current, accom∣panied with much toil and little progress, so it serves no good end, but only fo∣ments divisions, and disturbs both our private and the publik peace. But most of all we are to be cautelous of medling with controversies of dangerous conse∣quence, wherein the publick weal and quiet are concerned, which bare the roots of sacred authority, and prostitute the mysteries of government to vulgar inspection. Such points ought to be subjects of law, not of syllogism, and the errours in them to be corrected by punishment,* 1.25 ra∣ther then confuted by argu∣ment: neither can it be thought reasonable that the interest of publick peace should depend upon the event of private disputation. It concerns us therefore, if we would live peaceably in such disputable matters, reserving all due reverence to the judgments of the

most, the best and wisest persons, to be content in a modest privacy, to enjoy the results of a serious and impartial disquisi∣tion, patiently enduring others to dissent from us, and not attempting by need∣less, fruitless, and endless contentions to gain others to our persuasions; especial∣ly since the truth contended for may not be worth the passion employed upon it, and the benefits of the victory not coun∣tervail the prejudices sustained in the combat. For goodness and vertue may often consist with ignorance and errour, seldom with strife and discord. And this consideration I shall conclude with those exhortations of Saint Paul, Tit. 3. 9. But foolish questions, and genealogies, and contentions, and law-contests decline, for they are unprofitable and vain. And in 2 Ep. to Tim. cap. 2. v. 23. But foolish and unlearned questions avoid, knowing that they gender strifes; And the servant of the Lord (that is a minister of Religion) must not strive, but be gentle to all men, apt to teach, patient, In meekness instru∣cting those that are * contrarily disposed.* 1.26 And in the same Chapter, v. 14. Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, to the

subverting of the hearers: Of so perni∣cious consequence did Saint Paul esteem unnecessary wrangling and disputing to be. But farther

11. If we desire to live peaceably we must restrain our pragmati∣cal curiosity within the bounds of our proper business and concernment,* 1.27 not [being curiosi in aliena Republ.] in∣vading other mens provinces, and without leave or com∣mission intermeddling with their affairs; not rushing into their Closets, prying into their concealed designs, or dictating counsel to them without due invitation thereto; not controlling their actions, nor subjecting their proceedings to our censure without competent authority. For these courses men usually look upon as rash intrusions, both injurious and re∣proachfull to them, usurping upon that freedom of choice (which all men passio∣nately affect to preserve entire to them∣selves) and arguing them of weakness and incapacity to manage their own bu∣siness: neither do men more naturally drive away flies that buzze about their ears and molest them in their employ∣ments, than they with disdain repell

such immodest and unseasonable medlers in their affairs. Let no man suffer (saith Saint Peter) as a busy body in other mens matters:* 1.28 intimating that those who are impertinently inquisitive into other mens matters, make themselves liable to suffer (and that deservedly) for their fond curi∣osity, * 1.29 and bold presumption. And He that passeth by, and medleth with strife belonging not to him, is like one that ta∣keth a dog by the ears, (saith Solomon;) that is, he catcheth at that which he can∣not hold, and vainly aims at that which he cannot effect, and rashly irritates those which will turn upon him and bite him. If therefore we would neither mo∣lest others, nor be disquieted our selves, we must be like natural agents, never working ought beyond our proper sphere of activity. But especially, if we desire to live peaceably, we must beware of assuming to our selves a liberty to censure the designs, decrees, or transactions of publick authority, and of saying to our Superiours, what dost thou? and much more, by querulous murmurings, or clamorous declamations, of bringing en∣vy and odium upon them. Few private men are capable of judging aright con∣cerning those things, as being placed be∣neath

in a valley, and wanting a due prospect upon the ground and causes of their proceedings, who by reason of their eminent station can see more and farther then they; and therefore are incompe∣tent Judges, and unjustly presume to interpose their sentence in such cases. But suppose the actions of Superiours notoriously blameable and scandalous, and that by infallible arguments we are persuaded thereof; yet seeing neither the taxing of, nor complaint against them doth in any wise regularly belong to us, nor the discovery of our mind therein can probably be an efficacious means of procuring redress, and imme∣diately tends to diminish the reputation, and weaken the affection due to govern∣ment, and consequently to impair the peaceable estate of things, which by them is sustained, we are wholly to ab∣stain from such unwarrantable, unprofi∣table and turbulent practices; and with a submiss and discreet silence, passing over the miscarriages of our Superiours, to wait patiently upon the providence, and implore the assistence of Him, who is the only competent Judge of such, and sovereign disposer of all things, who hath their hearts in his hands,* 1.30 and fashio∣neth

them as he thinks good.* 1.31 Farther,

12. If we would live peaceably with all men, it behoves us not to engage our selves so deeply in any singular friend∣ship, or in devotion to any one party of men, as to be entirely partial to their interests, and prejudiced in their behalf, without distinct consideration of the truth and equity of their pretences in the particular matters of difference; not to approve, favour or applaud that which is bad in some, to dislike, dis∣countenance or disparage that which is good in others: not out of excessive kind∣ness to some, to give just cause of distast to others: not for the sake of a fortui∣tous agreement in disposition, opinion, interest or relation to violate the duties of justice or humanity. For he that up∣on such terms is a friend to any one man, or party of men, as to be resolved (with an implicit faith, or blind obedience) to maintain what-ever he or they shall affirm to be true, and what-ever they shall doe to be good, doth in a manner undertake enmity against all men beside, and as it may happen doth oblige himself to contradict plain truth, to deviate from the rules of vertue, and to offend Al∣mighty God himself. This unlimited

partiality we owe only to truth and goodness, and to God (the fountain of them) in no case to swerve from their dictates and prescriptions. He that followed Tiberius Gracchus in his sediti∣ous practices, upon the bare accompt of friendship, and alledged in his excuse, that if his friend had required it of him, he should as readily have put fire to the Capitol,* 1.32 was much more abominable for his disloyalty to his Country, and horrible impiety against God, than com∣mendable for his constant fidelity to his friend. And that Souldier,* 1.33 which is said to have told Caesar (in his first ex∣pedition against Rome) that in obedience to his commands he would not refuse to sheath his sword in the breast of his Bro∣ther, or in the throat of his aged Father, or in the bowels of his pregnant Mother, was for his unnatural barbarity rather to be abhorred, than to be esteemed for his loyal affection to his General. And in like manner he that to please or gratify the humour of his friend,* 1.34 can be either injurious, or treacherous, or notably discourteous to any man else, is very blameable, and renders himself deser∣vedly odious to all others. Laelius, who incomparably well both understood

and practised the rules of friendship, is by Cicero reported to have made this the first and chief Law thereof.* 1.35 Vt neque rogemus res turpes, nec faciamus rogati, That we neither require of our friends the performance of base and naugh∣ty things; nor being requested of them, perform such our selves. And in the he∣raldry, or comparison of duties, as all others must give place to those of piety, verity and vertue, so after them the du∣ties of humanity justly challenge the next place of respect, even above those which belong to the highest degree of friendship (due to our nearest relations, yea to our Country it self) precisely ta∣ken, abstracted, and distinguished from those of humanity. For the World is in nature the first, the most comprehen∣sive and dearest Country of us all; and our general obligations to mankind are more ancient, more fundamental, and more indispensable, than those particu∣lar ones superadded to or superstructed on them. The peace therefore of the World, and the general welfare of men its Citizens, ought to be more dear to us, and the means conducing thereto more carefully regarded by us in our actions, than either the love, favour or

satisfaction of any particular persons is to be valued or pursued. And the not observing this rule may reasonably be esteemed to have a great influence upon the continuance of those implacable feuds and dissensions wherewith the world is so miserably torn and shattered. Mens being peremptorily resolved to extoll, countenance, or excuse promiscuously all the principles and proceedings of the party to which they have addicted them∣selves, and to see no errour, fault or abuse in them; but by all means to de∣press, vilify and condemn (if not to re∣proach, calumniate and persecute) the opinions and practices of others, and not to acknowledge in them any thing considerably good or commendable; whence commonly all apprehend their adversaries extremely unjust and disin∣genuous towards them, and are aliena∣ted from all thoughts, (or however dis∣couraged from all hopes) of friendly ac∣commodation and reconcilement. But he that would live peaceably with all men, must be free in his judgment, im∣partial in his dealing, and ingenuous in his carriage toward all:* 1.36 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, admiring, or wondring at some men (as if they were impeccable,

or infallible) nor having the truth in re∣spect of persons,* 1.37 abetting in his friends onely what is just and true, and allow∣ing the same in others, but in neither by signal approbation countenancing any thing false or evil; for so demeaning him∣self, he giveth no man just occasion of displeasure or enmity against him.

13. If we would live peaceably our selves, we should endeavour to preserve peace, and prevent differences, and re∣concile dissensions among others, by doing good offices, and making fair re∣presentations of intercurrent passages be∣tween them; by concealing causes of future disgust, and removing present misunderstandings, and excusing past mistakes; by allaying their passions, and rightly informing their minds, by friend∣ly intercessions, and pacifick advices. For the fire that devoureth our neigh∣bours house threatneth and endangereth ours, and it is hard to approach conten∣tion without being engaged therein. 'Tis not easie to keep our selves indiffe∣rent or neutral, and doing so we shall in likelihood be maligned and persecuted by both the contending parties.* 1.38 Blessed are the peace-makers, saith our Saviour; for they shall be called the sons of God;

that is, they shall be highly esteemed and reverenced for this divine quality, wherein they so nearly resemble the God of peace, and his blessed Son the great Mediatour: but farther, without respect to other recompence, and from the nature of their employment, such are immediately happy, and in this their vertuous practice rewards it self, that by appeasing others quarrels, they save themselves from trouble, and enjoy them∣selves that tranquillity which they pro∣cure to others* 1.39. But those informing Sycophants,* 1.40 those internuncio's of pesti∣lent tales, and incendiaries of discord, that (from bad nature, or upon base de∣sign) by the still breath of clandestine whispers, or by the more violent blasts of impudent calumnies kindle the flames of dissension, or foment them among others; that, by disseminating infamous rumours, and by malicious suggestions, instill jealousies into, and nourish male∣volent surmises in the minds of men, separating (as it is in the Proverbs) be∣tween chief friends,* 1.41 and widening the distance between others; These (I say) from the seeds of variance they scatter among others, reap in the end mischief and disturbance to themselves; nor can

expect to enjoy the benefit of that quiet, which they labour to deprive others of. The beginning of strife (saith Solomon) is as when one letteth out water;* 1.42 and he that to the intent his neighbours Lands should be overflown with a torrent of dissension, doth unloose the damms, and cut the banks of former friendship, may (if he be wise) expect the merciless floud should at length reach himself,* 1.43 and that his own habitation should be at last sur∣rounded therewith. For when men at length begin to be weary, and to repent of their needless quarrels, and the mis∣chievous consequences attending them, and to be inquisitive into the causes and instruments of their vexation, they will certainly find out, detest and invert the edge of their displeasure upon these wretched makebates; and so the poison they mingled for others they themselves drink up;* 1.44 the Catastrophe of the Tra∣gedy (begun by them) is acted upon themselves;* 1.45 they sink down into the pit they made for others,* 1.46 and in the net which they hid is their own foot ta∣ken: Et delator habet quod dedit exi∣tium.

Lastly, If we would effectually ob∣serve this Precept, we must readily com∣ply

with the innocent customs, and obey the established laws of the places where we live. I say first comply with the customs; which also are in effect inferiour laws enacted by the tacit a∣greement of the generality of men; the non-observation of which is upon many accompts very prejudicial to peaceable life. For to those concerned in it, it will always seem to intimate a squeamish niceness a froward perverseness, an arro∣gant self-conceitedness, a manifest despi∣sing other mens judgments, and a vir∣tual condemning their practices of fault or folly, and consequently a monopoli∣zing all goodness, and appropriating all wisedom to himself; qualities intole∣rably odious to men and productive of enmity. It incenses the people (hugely susceptive of provocation) with a sense of notable injury done, and contempt cast upon it. For the onely authority, which the commonalty can lay claim to, consists in prescribing Rules of decency in language, habit, gesture, ceremony, and other circumstances of action, de∣clared and ratified by ordinary practice; non-conformity to which is by them ad∣judged a marvellous irregularity, contu∣macy, and rebellion against the Majesty

of the people, and is infallibly revenged and punished by them.

There's no preserving peace, nor pre∣venting broils and stirs, but by punctu∣ally observing that ordinary Rule of equity,* 1.47 That in cases of doubtfull de∣bate, and points of controverted practice, the fewest should yield to the most, the weakest bend to the strongest, and that to the greatest number should be allow∣ed at least the greates appearance of reason. To which purpose we may ob∣serve, that the best and wisest men, (not to displease those with whom they conversed,* 1.48 as far as their Duty to God, and their conscience would permit) have commonly in their manners of life fol∣lowed not what in their retired judg∣ment they most approved, but what suted to the customs of their times and places, avoiding a morose singularity as offensive to others, and productive of disquiet to themselves.* 1.49 You know how Cicero censured Cato for endeavouring against the grain, and predominant ge∣nius of those times to reduce things to a strict agreement with his private no∣tions: Ille optimo animo utens, & summâ fide nocet interdum Reipublicae. Dicit enim tanquam in Platonis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non

tanquam in Romuli foece sententiam. But a more clear and pertinent instance we have in Saint Paul; who thus re∣presents his own practice:* 1.50 I have made my self a servant to all: Vnto 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 men, that I might by all means save some. Saint Paul wisely knew,* 1.51 that by a prudent compliance with mens customs, and condescension to their capacities, he engaged to him, or at least did not alienate from him their affections; and thereby became more capable of infusing good Doctrine into their minds, and promoting their spiritual good. And the same course was generally taken by the primitive Christians, who in all things (not in∣consistent with the rules and principles of their Religion) did industriously con∣form their conversation to the usual practices of men; thereby shunning those scandalous imputations of pride and perversness, which then rendred the Jews so odious to the world, as appears by divers passages in the ancient Apo∣logists for Christian Religion: particu∣larly Justin Martyr (in his Epistle to

Diognetus) hath these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Christians neither in dwelling, lan∣guage, or customs differ from the rest of men; they neither inhabit towns proper to themselves, nor use any peculiar dia∣lect, 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 like∣wise in his Apologetick, to the same pur∣pose. Neither do we find in the life of our Saviour, that exact pattern of all wisedom and goodness, that in any thing he did affect to differ from the received customs of his time and country, ex∣cept such as were grounded upon vain conceits, extreamly prejudicial to piety, or directly repugnant thereto.

And I cannot except from this Rule the compliance with religious customs used in the Worship and Service of God:

since a wilfull discrepancy from them doth much more destroy peace, and kindle the flame of contention, in as much as men are apt to apprehend them∣selves much more slighted and more condemned by a disagreement in those, than in matters of lesser concernment. And it cannot reasonably be imagined, that the God of love and peace, who questionless delights to see men converse in peace and amity, and who therefore in general terms enjoyns us,* 1.52 to pursue the things that make for peace (where∣of certainly in reason and to experience, following indifferent and harmless cu∣stoms, not expresly repugnant to his law, nor to the dictates of natural rea∣son, is one thing, and not the least) in our addresses to himself (partly designed and mainly serving more strictly to unite, not to dissociate men in affection) should dislike, or disapprove the use of this course so expedient and conducible to peace: especially since he infinitely more regards the substance of the Duty, and the devotion of the heart therein, than the manner or any circumstantial ap∣pendages thereof: 'Tis certain however, that Saint Paul intimates a wilfull de∣parture from ordinary practice in such

cases, to proceed from a contentious disposition:* 1.53 But if any man (saith he) have a mind to be contentious (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imports) we have no such custom, nor the Churches of God.

But yet much more is peaceable con∣versation impeached by disobedience to established Laws, those great bulwarks of Society, fences of Order, and sup∣ports of Peace; which he that refuses to obey, is so far from living peaceably with all men, that he may reasonably be presumed unwilling to have peace with any man; since in a manner he defies all mankind, vilifies its most so∣lemn Judgments, endeavours to dissolve those sacred bands, by which its union is conteined, and to subvert the onely foundations of publick tranquillity. He declares himself either to affect an uni∣versal tyranny over, or an abhorrency from society with other men, to be un∣willing to live with them upon equal terms, or to submit to any fair arbitra∣tion, to desire that strifes should be end∣less and controversies never decided, who declines the verdict of Law, the most solemn issue of deliberate advice, pro∣ceeding from the most honourable, most wise, most worthy, and select persons,

and involving in it the consent of the whole Commonwealth.* 1.54 Saint Paul di∣recting that prayers should be made for Princes, and those in Authority, assigns the reason, that we may lead a quiet and a peaceable life in all godliness and ho∣nesty: And certainly if we are to pray for, we are also obliged to obey them in order to the same end, which to do is absolutely in our power, and more immediately requisite to that purpose. For as no peace can be preserved without the influence of authority; so no autho∣rity can subsist without obedience to its sanctions. He that is desirous to enjoy the privileges of this happy estate of peace, must in reason be content to per∣form the Duties injoined, and bear the common burthens imposed by those who are the protectours of it.

Thus as plainly as I could have I de∣scribed what it is to live peaceably, and what the means are that principally con∣duce thereto: I should now proceed to consider the Object of the Duty, and the Reasons why it respects all men: As also whence it comes, that sometimes we may fail in our endeavour of attaining this desirable condition: And lastly to propound some Inducements persuasive

of its practice. But I must not farther encroach on your patience, and shall therefore reserve these things to the next opportunity.

Now: The peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord; and the blessing of God Almighty, the Fa∣ther, Son and Holy Ghost be among you, and remain with you always. Amen.

Notes

• * 1.1

  1 Thess. 5. 13.
• * 1.2

  Vid. Eph. 4. 3.
• * 1.3

  1 Joh. 3. 15.
• * 1.4

  Gal. 6. 10.
• * 1.5

  Vid. Tit. 3. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  Tit. 3. 2.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jul. 2. Orat.
• * 1.8

  Prov. 12. 18.
• * 1.9

  Psal. 57. 4. and 64. 3.
• * 1.10

  Prov. 18. 8.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Tom. 5. pag. 32.
• * 1.12

  Vid. Egre∣gium Anto∣nini locum, lib. 11. § 18. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Prov. 15. 1.
• * 1.14

  Prov. 17. 9.
• * 1.15

  That flies like a Vulture to Carrion only. Plut. de util. cap. ex inim.
• * 1.16

  Prov. 17. 9.
• * 1.17

  Prov. 24. 17.
• * 1.18

  Sen. Ben. 7. 31. Vincit malos pertinax bonitas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 12. 21.
• * 1.19

  Irascitur aliquis? tu con∣tra beneficiis provoca: cadit statim simultas ab altera parte deserta; nisi par non pugnat: si utrinque certabitur, ille est melior, qui prior pe∣dem retulit; victus est qui vicit. Sen. de Ira. 2. 34.
• * 1.20

  Prov. 19. 11.
• * 1.21

  Prov. 17. 9.
• * 1.22

  Prov. 28. 25.
• * 1.23

  Prov. 13. 10.
• * 1.24

  Non amplius inveniri licet quàm quod à Deo discitur. Tertull. de Anim. cap. 2.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Top. 1. 8.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.27

  According to St. Paul's advice (1 Thess. 4. 11.) Strive (or be ambitious) to be quiet, and to mind your own business. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.)
• * 1.28

  1 Pet. 4. 15.
• * 1.29

  Prov. 26. ••7.
• * 1.30

  Prov. 21. 1.
• * 1.31

  Prov. 33. 15.
• * 1.32

  Cic. in Laelio.
• * 1.33

  Luc. lib. 1.
• * 1.34

  Prov. 24. 24. He that saith to the wicked thou art righ∣teous, him shall the peo∣ple curse, na∣tions shall ab∣hor him.
• * 1.35

  Cic. in Laelio.
• * 1.36

  Jud. 16.
• * 1.37

  Jam. 2. 1.
• * 1.38

  Matt. 5. 9.
• * 1.39

  To the Coun∣sellours of peace is joy.
• * 1.40

  Prov. 12. 20.
• * 1.41

  Prov. 16. 28.
• * 1.42

  Prov. 17. 14.
• * 1.43

  Prov. 25. 8.
• * 1.44

  Vid.
• * 1.45

  Prov. 11. 27.
• * 1.46

  He that dili∣gently seeketh good procureth favour; but he that see∣keth mischief it shall come upon him.
• * 1.47

  Id agamus, ut meliorem vitam sequa∣mur quàm vulgus non ut contrariam, alioqui quos emendari vo∣lumus fuga∣mus & à no∣bis averti∣mus.
• * 1.48

  Temperetur vita inter bo∣nos mores & publicos, &c. Sen. Epist. 5.
• * 1.49

  Epist. ad Att. Lib. 2. Ep. 1.
• * 1.50

  1 Cor. 9. 22. 10. 33.
• * 1.51

  Vid. Act. 21.
• * 1.52

  Rom. 14. 19.
• * 1.53

  1 Cor. 11. 16.
• * 1.54

  1 Tim. 2. 2.