hardly defended by ignorant and unskilful officers; when, in truth, the man who conscientiously weighs this common argument, will find that it is made by appetite, to excuse, and not by reason to support, an ill custom; since the guilt contracted by shedding the blood of one single innocent man, is too dear a price to pay for all the skill that is to be learned in that devouring profession; and that all the science that is necessary for a just defence may be attained without contracting a guilt, which is like to make the defence the more difficult. And we have instances enough of he most brave and effectual defences made upon the advantage of innocence, against the boldest, skilful, and injurious aggressor, whose guilt often makes his understanding too weak to go through an unjust attempt, against a resolute though less experienced defender.

It must seem strange to any one, who considers that Christian religion, that is founded upon love, and charity, and humility, should not only not extinguish this unruly appetite to war, but make the prosecution of it the more fierce and cruel; there having scarce been so much rage and inhumanity practised in any war, as in that between Christians. The ancient Romans, who for

some ages arrived to the greatest perfection in the observation of the obligations of honour, justice, and humanity, of all men who had no light from religion, instituted a particular triumph for those their generals who returned with victory without the slaughter of men. It were to be wished, that the modern Christian Romans were endued with the same blessed spirit, and that they believed that the voice of blood is loud and importunate; they would not then think it their office and duty, so far to kindle this firebrand war, and to nourish all occasions to inflame it, as to obstruct and divert all overtures of extinguishing it; and to curse and excommunicate all those who shall consent or submit to such overtures, when they are wearied, tired, and even consumed with weltering in each other's blood, and have scarce blood enough left to give them strength to enjoy the blessings of peace. What can be more unmerciful, more unworthy of the title of Christians, than such an aversion from stopping those issues of blood, and from binding up those wounds which have been bleeding so long? and yet we have seen those inhuman bulls let loose by two popes, who would be thought to have the sole power committed to them by Christ,

to inform the world of his will and pleasure; the one against the peace of Germany, and the other against that with the Low Countries; by both which these his vicars general absolve all men from observing it, though they are bound by their oaths never to swerve from it. We may piousły believe, that all the princes of the world, who have wantonly, or without just and manifest provocation, obliged their subjects to serve them in a war, by which millions of men have been exposed to slaughter, fire, and famine, will sooner find remission of all the other sins they have committed, than for that obstinate outrage against the life of man, and the murders which have been committed by their authority.

XXI. OF PEACE.

Montpellier, 1670.

It was a very proper answer to him who asked, why any man should be delighted with beauty? that it was a question that none but a blind man could ask; since any beautiful object doth so much attract the sight of all men, that it is in no man's power not to be pleased with it. Nor can any

aversion or malignity towards the object, irreconcile the eyes from looking upon it: as a man who hath an envenomed and mor/tal hatred against another, who hath a most graceful and beautiful person, cannot hinder his eye from being delighted to behold that person; though that delight is far from going to the heart; as no man's malice towards an excellent musician can keep his ear from being pleased with his music. No man can ask how or why men come to be delighted with peace, but he who is without natural bowels, who is deprived of all those affections, which can only make life pleasant to him. Peace is that harmony in the state, that health is in the body. No honour, no profit, no plenty can make him happy, who is sick with a fever in his blood, and with defluctions and aches in his joints and bones; but health restored gives a relish to the other blessings, and is very merry without them: no kingdom can flourish or be at ease, in which there is no peace; which only makes men dwell at home, and enjoy the labour of their own hands, and improve all the advanta ges which the air, and the climate, and the soil administers to them; and all which yield no comfort, where there is no peace. God himself reckons health the greatest

blessing he can bestow upon mankind, and peace the greatest comfort and ornament he can confer upon states; which are a multitude of men gathered together. They who delight most in war, are so much ashamed of it, that they pretend Pacis gerere negotium; to have no other end, to desire nothing but peace, that their heart is set upon nothing else. When Cæsar was engaging all the world in war, he wrote to Tully, "Neque tutius, neque honestius reperies quidquam, quam ab omni contentione abesse;" there was nothing worthier of an honest man than to have contention with nobody. It was the highest aggravation that the prophet could find out in the description of the greatest wickedness, that "the way of peace they knew not;" and the greatest punishment of all their crookedness and perverseness was, that "they should not know peace." greater curse cannot befal the most wicked nation, than to be deprived of peace. There is nothing of real and substantial comfort in this world, but what is the product of peace; and whatsoever we may lawfully and innocently take delight in, is the fruit and effect of peace. The solemn service of God, and performing our duty to him in the exercise of regular devotion, which is the greatest

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