Six sermons preached in Ireland in difficult times by Edward, Lord Bishop of Cork and Ross.

THE WAY to PEACE AND Publick Safety. As it was delivered in a SERMON in Christs Church in Cork, and elsewhere, in the heat of the late REBELLION of Argile and Monmouth.

The TEXT. 1 Pet. III. 11.

—Seek Peace and ensue it.

THe body of this Epistle, for the main, consists of Exhortations and Motives to several Christian Du∣ties: in the disposing of which Exhortati∣ons, or assigning to each their place, the Holy Ghost seems to have proceeded wholly arbitrarily, and to have observed no other Laws or Reasons of their Order, than meer good Pleasure.

In the eighth Verse of this Chapter be∣gins, as I compute, the eighth Exhortation; and it is to Ʋnity in Judgment and Af∣fection (but especially in Affection) and then to the proper Product hereof Sweet∣ness in Conversation. Finally be ye all of one mind, having compassion one of another, love as Brethren, be pitiful. Some of the origi∣nal terms are more emphatical than our English. What we render having compas∣sion one of another, if we take compassion strictly, cannot be better rendred: but then by compassion we must understand sympathising, or being of like affection one with another: as in Rom. xii. 15. Rejoycing with them that rejoyce, and weeping with them that weep. He goes on; Love as Brethren, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [Be ye lovers of the Brethren.] Be pitiful. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [of easie bowels; i. e. be tender hearted;] so the self same word is more exactly rendred. Ephes. iv. 32.

Then as to the outward Product of such inward Temper, it follows, Be courieous, and ver. 9. Not rendring Evil for Evil, or Railing for Railing: but contrariwise Bles∣sing, knowing that thereunto are ye called, that ye should inherit a Blessing.

Now to back, or further enforce, the latter part of this Exhortation, he brings

in, as a proof of what he had last said (namely, that peaceable and sweet tem∣pered men should inherit a Blessing) two or three Verses out of the Old Testament (Psal. xxxiv. 13.) directing such Life and Temper as the true way to Blessedness, part of which citation is our present Text, Seek Peace and ensue it.

By which account thus given of the con∣nexion of the Words, it appears, that a∣mongst the several Christian Duties which concern us in order to present and future Happiness, (in order to inheriting the Blessing) the study of Peace is one of prin∣cipal note. Seek Peace, say both the blessed Psalmist, and the Apostle, (and in them, both Old Testament and New) if you would inherit the Blessing promised in either.

The Words are not obscure, but yet emphatical; Seek Peace. If either Peace or the ways and methods to it should be obscure, or do not readily offer themselves, make it your business by diligent and assi∣duous search to find out both one and the other. And not only seek it, but ensue or pursue it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word properly imports the following hard after that which flies. As if he had said, Though Peace should at any time seem upon the wing, to be gone out of the Countrey, or

out of the World, yet pursue her still. Desist not from your endeavours to re∣trieve her, and if you cease not to pursue, you shall infallibly reach her here or in a better world.

To this passage of David and of St. Pe∣ter, it were easie to annex divers others as express to the same purpose, out of o∣ther parts of Holy Writ. Hear our Lord himself, Mat. v 9. Blessed are the Peacemakers, for day shall be called the children of God. And if you remark it, most of the foregoing Beatitudes Blessed be the poor in spirit, that is, the humble and lowly minded, Blessed be thee meek, blessed the merciful, &c. are ac∣commodable to the peaceable Spirit; which has a most intimate kindred with Meekness, Mercifulness, Humility and other like Christian Graces. Again, hear the Apostle St. Paul, Rom. xii. 18. If it be possible, as much as in you lies [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on your side, or as far as concerns you] live peaceably with all men. If any will not be at peace with you, let it be their fault, not yours. Yet again, Hebr. xii. 14. Fol∣low peace (the same word as in the Text, pursue peace) with all men, and holiness, without which no man shall see the Lord. But why do I spend time in repeating what all know, and have daily in their mouths. To be

short, the Commands are so explicit and plain, and have such Promises annexed to them, and withal so often repeated (in the Old Testament and in the New, by our Lord himself, by the Apostle of the Cir∣cumcision in the Text, by the Apostle of the Gentiles in the places mentioned, and by others elsewhere) that we must need account the Endeavour of Peace to be a Duty which the Holy Ghost has laid the greatest weight upon: nor can he style himself a Christian, who employs not this way his utmost power.

The rest of my Discourse therefore shall be taken up in recommending Directions for the more successful Practice of this Duty. And these shall be proportionate to the several sorts of Peace, and as neer∣ly attemperated to the present publick Circumstances and Necessities as I can.

Now in our setting forth, it will be meet to remember, that Peace may be opposed to Discontent, as well as to Strife and War. Those, who have inward Grudg∣ing and Dissatisfactions, are as far from some sort of Peace, as those who are en∣gaged in actual or open Quarrels. And a both regards Peace is either publick, private or secret. And the publick Peace ••gain is either Civil or Ecclesiastical.

First then as to Publick Civil Peace. By Gods great Blessing we enjoy this here, while our Neighbors every where, on the other sides of the Water, are embroiled. For ever blessed be our good God, who has singled us out as the peculiar Objects of this his Mercy at present, yet let us study Peace also, that is, endeavour to keep it. And to this purpose I can give no better directions than these following.

1. Maintain entire and unspotted Loy∣alty. I hope I shall not need much to press this Advice, especially in this place. The Commands for Subjection and Loyalty are as express in Scripture, as are these for Peace, but just now mentioned: only it would divert us too much from our pre∣sent purpose to alledge them now. And I must tell you, it is the peculiar Glory of the Reformation of the Church of England, that as it was made by an happy Consent and Union of the Royal and Ecclesiastical Power of the Realm, so the Professors of it can never be taxed in any points either of resisting or descrting their Prince. In all the Wars since the Reformation, in all the Plots, old and new, not one true Church of England-man to be found all a∣long; before any fell into such designs, they were either leavened with Fanaticism,

and secretly fallen off from the Principles and Unity of our Church, or open Apostates from her; else they were never of us. This might be proved by particulars: but such proof is not for this Office, or place; only from what I have said I will infer, if there should be any person here staggering in his Loyalty, much more if a Desertor of it, though yet but secretly, that such person is neither Christian nor Protestant, whate∣ver he pretends. He's fallen off from his Christianity, which commands Subjection and loyal Adhesion: And he's as much fallen off from the establisht reformed Church, which ever taught and practised both Loyalty and Non-resistance: witness our Book of Homilies and our Canons. But I will quit this head, as hoping it to be needless here long to be insisted on.

2. In order to keeping and maintaining the publick Peace, let every one be dili∣gent in his own business, and keep within the bounds of his own Calling. This also is an express Command in Scripture, 1 Cor. vii. 20. Let every one abide in the same Cal∣ling wherein he was called. And perhaps if any one were to define the Peace we are now speaking of, (viz. Publick Civil Peace) he could not give a better or

plainer account of it, than by saying, It is the general Agreement or Concord of all sorts of men in doing each his own business. From which foundation it must necessarily follow, that what I advise is one of the surest methods of Peace possible. But I will quit the positive part, and on the contrary only tell you, what is a great but sad truth, that the Pragmatical Hu∣mour, which is abroad, much disturbs the Peace, at least one kind of it, the Quiet of mens Minds, throughout the Country. It creates Jealousies over us, and that too most justly in the minds of our Gover∣nours. What have we to do with mo∣delling State Affairs, or enquiring into publick Councils, which yet is the com∣mon Entertainment of every petty Club, nay almost at all other Meetings of men, except it be in Church; and 'tis well if some totally forbear it even here. Hear you, my Brethren! will not our own Cal∣lings, common or Christian (of the dis∣charge of both which, one day we must give an Account) find us work enough? If I am an Artificer or a Tradesman, there is no doubt of it: one thing or other in my way I may find regularly to employ me. And there's encouragement for it; Prov. xxii. 29. Seest thou a man diligent in

his Business, he shall stand before Kings, he shall not stand before mean men. But ob∣serve; it must be Diligence in his Business, in that which is own, not anothers Busi∣ness. If I am a Gentleman, I have an Estate to manage, and Servants to look after, Accounts to take: besides I perhaps have some publick Trust or Business of my Countrey. Are all these faithfully or suf∣ficiently attended and heeded? If they be, I have further a Soul of mine own, an excellent Being, to improve in Knowledge and in Virtue. Am I so happy in my Edu∣cation, or even in my natural Endow∣ments, that I can find no Books which I can read with advantage, no Studies Hi∣storical, Mathematical, or even Mecha∣nical, which I can entertain my self in? I may hereby accomplish my self for the Service of my Country, or of my self and Friends, be sure of my Soul and of my God: If not these, there are after due Devotion and common Business done, there are, I say, Countrey Divertisements which may innocently imploy some hours: Any thing rather than Sin, rather than do a publick Mischief, that is, be acting out of my Cal∣ling. Again, if I am a Minister, have I not work enough? Or indeed, when I have well bethought my self, have I any

leisure? Alass! indeed, my work is, as my reward, if faithful; or as my punish∣ment, if otherwise, endless. To conclude this Point: If we have all of us, of what state or degree soever, full employment in the way God has put us; let us not embroil our selves and the World by med∣ling with what belongs not to us, or in none of our business.

It may be thought I have forgotten here that there are not a few Men (at least Abroad, or up and down in the Countrey) who have no Calling at all, who wear good Cloaths, go Gent (as some speak) ride good Horses, and are otherwise accoutred; Now how will this Direction comprehend or suit them? Truly not at all: These hear me not, I presume, nor have I any thing to do with such Outlyers. But I conceive the Laws, which were designed for our publick Peace take notice of these People, and it is the duty of Magistrates and Persons in publick Trusts to take notice of them, and secure them, as being matter prepared and ready dryed for publick Flames and Combusti∣ons. And in saying thus much I am still but upon the same Point. I presume this is part of the Magistrates Duty and Cal∣ling, whom certainly it especially con∣cerns,

as they tender the publick Peace, to mind, attend, and be diligent in the business of their Calling: And perhaps this part may be as seasonable at present as any.

3. As a farther means of maintaining Peace, Let us avoid the Company, at least the Familiarity, of men of Turbulent Spirits. This indeed is but prudence, in regard of our own private safety: For we have late Instances enough before us, what fatal Ends the Conversation and Society of unquiet designing Achitophels has brought many (perhaps formerly) Vertuous Persons to. But I do not now advise this caution in that regard, (though I say in that regard it is adviseable, and Counsel that ought to be taken): But as a means to preserve the publick Peace amongst us. For let but Pragmatical or Turbulent Agitators be avoided, let them stand alone, and see the World dare not trust them, or will have nothing to do with them, and they will either be discouraged or disabled from do∣ing Mischief. They can do no hurt, as long as they are alone. And I pray you Bre∣thren, esteem this a part of your Duty, as well as Interest: For hear the Apostle, 2 Thess. iii. 6. Now we command you, Bre∣thren, in the Name of the Lord Jesus Christ,

(observe both his Earnestness and Sweet∣ness, Brethren, saith he, In the Name of the Lord Jesus Christ, we Command you) that ye withdraw your selves from every Bro∣ther that walketh disorderly, and not after the Tradition which ye received of us: Now can any single act be more disorderly, that is, as the Apostle himself explains his own Term, more contrary to the Tradition or Doctrine of Christ and his Apostles; than for men to be undermining or unhinging Governments; designing against, and re∣sisting Kings, engaging themselves and o∣thers in Rebellious Wars. Did Christ, did the Apostles any where such things? Or did they teach, advise, or encourage any such practises, or not rather the direct contraries? Subjection, Obedience, Peace∣ableness, Giving Caesar his due, as well as God his; was both their Doctrine and Practice. Give me leave to use a plain Si∣militude to enforce this Point. Put the case it were now a very infectious conta∣gious time (as, God be blessed, it is not here) let me ask you, if any one of you knew, such or such a particular person to be tainted with the Plague, or to have it upon him, would you lye in his Bosom, would you hang upon his Mouth, would you suffer him to breath on you, or would

you suck in his Breath impregnated with the Plague-Venome? Or rather, would you not desire he might be sent away to a Pest-house, and kept from spreading the Contagion? At least you would keep aloof from him your selves. My Brethren, this is the very case. These little Caballing Politicians of the Age, have a most pesti∣lent Infection about them, a seditious, un∣quiet, pragmatical Spirit, and 'tis very catching. They are indeed the common Plague of the three Nations; wherefore avoid them: Let them dwell alone, till Shame and Penitence shall make them wholsome, and sit for humane Society.

4. If the former Direction cannot be perfectly practised by any, but such Ser∣pents will slipperily insinuate themselves into your Company; be sure then, as soon as you know them, to discover both them, and whatever you know of their Projects & Councils, & that immediately. In the name of God let nothing of this kind sleep with you. Let not that false opinion of I know not what vain honour, which has made some men, to their costs, shy of impeaching others, betray you to conceal what may operate to your own and the publick Ruine. Cer∣tainly, my King, my Countrey, the Church, or (if these be less dear to any)

my Family and my self, ought to be loved first, and before any particular Friend or Associate. Consult therefore chiefly the welfare of these; And I pray you re∣member, concealing Treason is Treason, not only by the Laws of England, but by the Old Judicial Law amongst the Jews, which derived from God himself. According to this Divine Law, or [the Mishpat Ham∣meluchah] the Statutes of the Kingdom, a Book written by Samuel at the command of God, and said to be laid up before the Lord, 1 Sam. x. 25. Saul pronounces them guilty of High-Treason, who knew when David fled and did not shew it, 1 Sam. xxii. 17. And his Sentence had undoubted∣ly been just, had either David or the Priests been guilty of the matter of Fact, charged respectively on them: Even the principles of common reason and justice, the grounds of all good Laws, will conclude as much. Wherefore we ought to look upon it as a matter against good Conscience, as well as against Prudence and Common Law, to conceal such treasonable discourses or de∣signs as come to our knowledge.

5. Spread not those Idle Stories or Suspi∣cions which go up and down of publick Dangers. If you can in the beginning trace them to their head, to any true or proba∣ble

Original, so as to fix them on their malicious Authors, do so; and as before said, discover them. Then in all likely∣hood; you have put an end both to the Lye and its Mischief: You have crusht the Cockatrice in its Egg. Otherwise, know they are devised by cunning and ill-affe∣cted Men, and put into Fools Mouths to report, that the Devisers may take their advantages of those reports, either by af∣fixing their own Malice on innocent Men, or by gaining some plausible pretence for the Spleen they would wreak; so that they may be able, when time comes, with some colour, to call Spite and Wrong by the names of Justice or Self-Defence. In Levit. xix. 16. we have a peculiar pre∣cept, which explains the ninth Com∣mandment fitly to our present purpose. Thou shalt not go up and down as a Talebearer amongst thy People, nor shalt thou stand against the Blood of thy Neighbour. To spread Reports and Tales is one of the most mischievous kinds of bearing false witness. And there are publick Tale∣bearers as well as private ones. Truely there are some that seem to make it, not so much a Trade as the Business of their Lives: they catch up all the Ru∣mours that are going, and have their

Customers both to bring them in, and to vent them too. These people are ill mem∣bers both of Church and State. Particu∣larly, I cannot but take notice of a Story very fresh and brisk in the Country; That the English are combining in a design to rise and cut all the Throats of the Irish: And on the other side, many of the English are told, and believe, as much of the Irish to∣wards them. What are these but Devices of wicked men, or of the Devil by them, to put us upon the imbruing our hands mutually in one anothers Bloud. On nei∣ther side, in the present circumstances of both, is the thing either probable, or so much as possible. As to the English, was there ever yet such a thing heard of, upon the face of the Earth, as a Massa∣cre by Protestants? Those men who know our Religion, know the Principles of our Religion will not suffer it. Nay further, it is not possible at present, as were easie to shew. 'Tis well if we are able to defend our selves. Is it not a pleasant thing to see in a Parish between three or four hundred people ly by night out of their Houses, for fear of two or three Families, in which there are not Seven persons able to bear Arms? For shame let not people suffer themselves to be thus abused. Then

as to the other side, touching the rumour∣ed danger of a Massacre upon the English by the Irish. Is not this, at present, a plain, abominable Device to put us toge∣ther by the Ears? set on foot by them who desire an advantage against us, to the end that if by these affrightments they can tempt any weak persons of us to any irre∣gular actions, they may more justly seek occasion of Revenge by their own hands, or otherwise accuse and misrepresent us. I confess, this is out of my Province a lit∣tle; but I could not forbear it. For Gods sake, and our Countreys sake, and our own sake, let us all joyn together to bring to light the Authors of these Reports; but however let us not suffer our selves to be so far ridden by them, as to be their Ju∣ments, or Beasts of burden, to carry such forged Wares up and down the Countrey.

Sixthly, as another Preservative of pub∣lick Peace, I take it to be good Advice, that we pass not bad Interpretations on the Acts of the Government: a fault that more people are guilty of, then I am wil∣ling so much as to characterize. I pray you remember, Charity ever requires us to think the best, 1 Cor. xiii. 5, 6, 7. Charity thinketh no evil, rejoyceth not in iniquity, (which as appears by the opposites, may be inter∣preted

maketh not advantage of falshoods) but rejoyceth in the truth, beareth all things, believeth all things, hopeth all things (does not readily give men up for desperate and in∣corrigible) endureth all things, or grows not impatient upon every matter of suspi∣cion, that offers it self. Some haply will say, this Text treats only touching the Du∣ties of private Charity towards one ano∣ther. Be it so: but do I owe all these Offices of Charity to each private man, and not to the most considerable body of men which I can pick out in the King∣doms, to Magistrates and Governours? To deal more roundly; Must I have Cha∣rity for every particular man, yea even for Enemies, and none for my King and his Council? To be short then, if we love the publick Peace, let us neither make ill constructions our selves of publick Acti∣ons, nor silently admit them, when we hear them made by others. Let us at least profess our Charity, and that we hope better, than some interpret, or others fear.

Lastly, and to conclude all the advice on this Head, for the possessing our own and one anothers minds with Quiet; Let tis remember, what I have formerly prest, God rules over all. His hand is in all. And let us be content he should govern. Here∣with

let us still any risings in our minds. Herewith let us silence others. 'Tis a wholesome stop to put to the jealous Sur∣mises and Discourses of those who delight in ill Presages, God governs all, God is Judge himself. In the mean while, let us endeavour to mold our Minds into a perfect Submission to the Divine Dispo∣sal, still trusting God, and hoping the best; for God be blessed, I say again, we see yet no other reason. And thus far as to Methods for preserving the Publick Ci∣vil Peace.

It may here perhaps be expected that I say something as to the Publick Peace of the Church: God be blessed, also in this kind, we are much quieter here, than are others in other places. My meaning is, those, who are not of us, at least hereabouts, are not yet so insolent as to disturb us. How∣ever to speak out in this case. I know but one effectual way to restore more perfect Peace to our Church here, or to preserve what we have at present, and 'tis this; That those who call themselves Protestants would unite in Religion or publick Worship, and be all of one piece; I mean, that the several sorts of Dissenters would come in to the publick establisht Church: for mine own part, I am amazed to see, that any

of them who have but a fair pretence to Sobriety, should in our present circum∣stances stand out. As to the Enthusiastical part of them, there can be no Action of theirs which a man ought to wonder at: for be it never so wild, it is still agreeable to the Measures they have taken. But that Men should allow our Doctrine to be sound, our Worship so far forth pure, that they can with good Conscience joyn therein, our Sacraments valid, so as that they do and must derive their being Members of Christs visible Church from hence, that they or their Principals were baptized in our Church, and in a word, our Church to have reformed from all gross Corruption, and yet that they should think themselves bound in Conscience to separate from us, to set up themselves against us, (Church against Church, Altar against Altar) to the weakening both of themselves and us; and all this in a time when none cry out more than themselves of publick Dangers for want of Unity: this, I must again pro∣fess, makes me stand amazed. In such exigences will they allow nothing to be sa∣crificed to publick Peace? Nothing to publick Safety? They must needs see by their own Obstinacy they have put it out of our hands to help them▪ and will they

notwithstanding still continue their Sepa∣ration? I have at other times put the Question, whom, or what Church will they join with, if they still remain separate from us? Will they ever be Straglers, unfix'd, without Form, Government, or any man∣ner of Union and Coalition? In the name of God, if nothing else, let what they are still crying out of the publick Dangers (if they believe themselves that there are such) let, I say, their Sense of the publick Dan∣ger drive them to take refuge in the Arms of their forsaken Mother, which are ever open to receive them. I will add no more. This is the only mean of any tolerable Ec∣clesiastical Peace, which I can think of a∣mongst us here. And the good God unite our hearts to fear him, and love one another, and then this Counsel will soon take ef∣fect.

I am now to proceed to private Peace, and the methods probable to it. By pri∣vate Peace I mean, Peace in the Neighbour∣hood, and Peace in the Family. This cer∣tainly ought to be pursued and sought by all; to be restored if violated, and main∣tained if on foot or in present being. I will not say that such private Discords are always or ordinarily the grounds of pub∣lick Broils: but I may say most truly they

prepare men for them. When men are discontent at home, or in the Neighbour hood, they are ready for any turbulent and desperate Imployment, which may capacitate them to revenge themselves, or serve to divert their uneasie Condition. If there be at any time publick Disturban∣ces arising, any person setting up new Ti∣tles, Interests or Designs, then every one that is in debt, every one that is discon∣tent, every one that is in distress gathers themselves unto such or such a Pretender, and he becomes a Captain over them. 1. Sam. xxii. 2. It was so then, and this I verily believe at present arms more Rebels of of the common sort, than any thing else: Men exhaust their Estates, neglect their Callings, run a gadding after I know not what or whom, by such means become en∣gaged in private Quarrels, or in wants and straits, and then War is an admirable Re∣fuge for them. And to palliate all, 'tis the easiest thing in the world to play the Hypocrite, and pretend the Cause of God and Religion, when all that is at bottom is only Rapine or Revenge. Wherefore it being not at all out of the way to publick Peace, to provide for keeping the private, admit a few words thereof.

And the first means hereto, is for men

to be fully and honestly imployed. I•• would be much for the Happiness and Quiet of eve∣ry Neighbourhood and Family, if as eve∣ry one has, or may find, a Calling (though some of more liberal Imployments than o∣thers) so every one would as before ad∣vised, be assiduous and diligent th••••••in. Ne nil ageretur amavit, sometimes & in some kind comes to pass. One sort of people when they have nothing to do fall in love; but others fall a quarrelling with their Neighbours, become Tatlers, Bu••ib••dies; or it may be fall into little Clubs, grow de∣bauch'd, frequently tipple or somewhat like it, and then their tongues walk throughout the Earth; by which courses they breed more Quarrels and Mischief then can ea∣sily be thought of. Plenty, Ease, Wan∣tonness and Idleness have produced this Humour; Industry, Business, Labour and Sobriety would soon cure it, and lay the foundations of private Peace.

Secondly, Learn and resolve on so much Christianity as to contemn and pardon 〈◊〉〈◊〉 Offences: I am sure our Lord commands this or more. Matth. v. 39. Whosoever sh••ll smite thee on the right cheek, turn to him th•• other also: that is, be so far from revenging a smal wrong, such as a single Box of the Ear, as rather by thy Patience, to expose

thy self to a second, accordingly as he does, who turns his cheek to receive another. And I pray you consider the reasonableness of not meditating Revenge, or exacting punctual Satisfaction in all such smal inju∣ries or affronts. Is the Vindication of thy self, or gaining Right in so trivial points worth the inquietude of mind, the distur∣bance and turmoil it costs? most times al∣so it requires more than meerly work of Thought to right our selves; so that I may truly say, the Satisfaction, if justly estimated, will not quit a mans pains to get it.

Thirdly, If you would have your Fa∣milies and Neighbourhood in Peace, be not curiously inquisitive into others actions and affairs: for they, who are so, cre∣ate to themselves and Neighbours per∣petual Concernments, unnecessary Busi∣ness, and in the end Differences and Dis∣quiet: They who will be knowing what every one does or says, shall never be at peace either in themselves or with their Neighbours. This inquisitive Humour is a sore and frequent evil, so frequent that in most Cities or populous Towns there are several Houses, whither a man may go and be informed better of the little affairs of his own Family, Children and

Servants, than he himself is able to re∣port. An accursed Quality this, and which generally proceeds from a very ill Nature, and therefore it is no wonder if it be of so ill a Tendency, as I have affirm'd it: but should it spring only from imper∣tinent Curiosity, it ought to be curbed by us in our selves and others. Eccles. vii. 21. Take no heed unto all words that are spoken, lest thou hear thy Servant curse thee: that is, as the phrase signifies with the He∣brews, speak slightingly, dishonourably or reproachfully of thee. For oftentimes also thine own heart knoweth that thou thy self hast cursed others. These little Offences are ordinary, and of common course; nor canst thou but be sensible that thou hast many a time done as much as this comes to by others, that are as much thy bet∣ters, as thou art superiour to thy Ser∣vants. And if it be not prudence, accor∣ding to the Wisemans Judgment, to take heed of such matters, then much more neither will it be virtuous to search out iniquities, yea to ac∣complish a diligent search after other mens manners, who are to stand or fall to their own Masters. We are to ac∣count, it is not likely we should be able to reform all that is amiss in the world:

we shall surely disquiet our selves, and exas∣perate others against us, by our prying into things that do not concern us. Te∣cum habita—Examine and reform thy self, and it will both bring and main∣tain thee peace.

Fourthly, Let me add, as another mean to private Peace, what is much akin to the former Advice, Listen not to Tale∣bearers. There is scarce any Friendship so strong, which a Generation of Tat∣lers will not sever. Prov. xvi. 28. A Whis∣perer separateth chief Friends; and the for∣mer part of the verse tells us how he does it, namely, by sowing strife. It is no won∣der therefore if in Neighbourhoods, where the ties of mutual Love are, God knows, too too weak, (where it is well if one Fa∣mily have not a Jealousy over another) one Tatling person makes more Feuds than an hundred wise or good men can compose. Let such persons therefore be banished out of that House, where it is desired Peace should dwell: at least, give them not the encouragement to hear their Stories; for that both begets and fosters them. This very one Advice constantly practised would go very far to quiet ma∣ny places: For where there is no Wood the Fire goeth out, so where there is no Tale∣bearer

the strife ceaseth, (Prov. xxvi. 20.) And if Strife cease, Peace therefore must needs ensue.

Lastly, if at any time Displeasure or ground of Discord be conceived by thee against any Friend or Neighbour, esteem the Wisemans Counsel in such case both Christian and Prudent. (Prov. xxv. 9.) Debate thy Cause with thy Neighbour thy self, and discover not a secret to another. Perhaps the matter of fact, which thou hast heard of thy Neighbour, or of thy Friend, is not true: This friendly Conference will bring all to light, and prevent misapprehension. If it be true, perhaps it was a slip, the effect of some passion or disorder; and the honest man will be sorry for it, and give thee satisfaction: If so, then thou hast gain∣ed thy Brother: instead of an Enemy thou hast him for ever a firmer Friend. This is it which the Son of Sirach, following Solomons steps, most excellently adviseth. (Ecclesiasticus xix. 13, 14, 15.) Admonish a Friend, it may be he hath not done it: and if he have done it, that he do it no more. Ad∣monish thy Friend, it may be he hath not said it: and if he have, that he speak it not ••gain. Admonish a Friend, for many times it is a Slander, and believe not every Tale. If this Advice were more practised, in fit and

meet seasons, in convenient place and o∣ther due circumstances, many fallings out amongst Friends and Neighbours would need no other Umpire to end them, but the poor penitent Offender himself. And thus far as to what I stiled private Peace. and the means thereto.

The third sort of Peace yet remains, and it is of great consequence; 〈◊〉〈◊〉 Peace, the Peace of a mans own Breast. A Jewel worth purchasing at any rate•• and by the following means it may sure•••• be obtained.

First, Allow thy self in •••• known 〈◊〉〈◊〉 nor so much as in any practice wh•••••• thou hast reason to suspect for sinful: 〈◊〉〈◊〉 (Rom. xiv. 23.) Whatsoever is not of 〈◊〉〈◊〉 is Si••; that is, whatsoever at any tim•• thou doest, which thou art not assured •••• Conscience thou mayest lawfully do 〈◊〉〈◊〉 at least to thee a sin. Immediately there∣fore, if thou intendest to have a 〈◊〉〈◊〉 Mind, break off every sinful or suspicion practice, to which thou hast addicted •••• self.

Secondly. With Sorrow of He••r•• ••o what is past, cast thy self on Gods 〈◊〉〈◊〉 Mercy 〈◊〉〈◊〉 Pard••n through the Sacrifice •• Christ Je••••s on his Cross. Fly for 〈◊〉〈◊〉 to this H••pe set before us; Hebr. vi. ••.

These things, saith St. John, I write to you that you sin not; But if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and he is the Propitia∣tion for our Sins. 1 Joh. II. 1, 2. Our first care should be not to sin: but if (e∣ven after our former Repentance) we are again overtaken with sin, and such which wounds the Conscience, the next care must be to betake our selves to our Propi∣tiation: and it is his Promise, In me ye shall have Peace. Joh. xvi. 33.

Thirdly. Whosoever thou art, that desirest Peace of Conscience, suffer not a∣ny scruple long to lie upon thee: If thou canst not by Prayer and private Thought, or some like way remove it thy self, im∣mediately crave Help: Wounds which go long unbound up, are most difficult to heal, and sometimes, by continued neglect, grow incurable. Whereas there∣fore Christ has appointed and provided Ministers of Peace and Reconciliation, make use of their private Ministry as well as their publick.

Lastly. Of all Evils, beware of such which may any wise involve thee in Bloud∣guiltine••s. I have heard it reported of the Garments of some Murderers, that the

Spots of the Bloud they spilt could never be washt out of them: and I have been shewed a Sword, out of which, as has been affirm'd to me, the Skill and Pains of all the Sword-Dressers could never work the Stain of Bloud. Be those things how they shall, it is most sure the Guilt of Bloud sticks deep on every Conscience where it once fixeth. It is very hardly purged or got off from mens Minds, who have any Consciences. Wherefore it is no less necessary even to Peace in your selves, than to Peace in the Kingdom, that you listen not to the Counsels or Se∣ductions of men, who are so ready for Wars. Account them to be what they are, the Plague and Reproach of Christi∣an Nations, to be avoided and abhorred by all good men. But I must conclude, and I will trust we have none of this kind of men amongst us: If you find any of them, remember the course before pre∣scribed, neither to be of their Councils, nor to keep what you know unconcealed.

I have thus endeavoured faithfully to set before you the way to Peace; to Peace in the Kingdom, and in the Church; to Peace in the Neighbourhood, and in the Family: and finally to Peace with God

in our own Consciences. The God of Peace make us all careful in the Practice of what has been said, and crown us all with the Blessing of such Peace.

To him be all Honour and Glory now and for ever. Amen.

FINIS.

Notes

• Ps. lxiv. 6.