we may advert, from our description of living peaceably, that it consists mainly of two parts: one active, or proceeding from us, and terminated on others—to bear good-will, to do good offices, to procure the profit, delight, and welfare, to abstain from the displeasure, damage, and disturbance of others: the other passive, issuing from others, and terminated on ourselves that they be well affected towards us, inclinable to do us good, and nowise 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 directly obliged to it, by virtue of those words, 1ò ¿§ vuor, as much as lieth in you: the latter is not fully so, yet commonly there be probable means of effecting it, which we are hence bound to use, though sometimes they may fail of success. For the words ei duvaror, if it be possible, as they signify the utmost 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 others it may be impossible we should arrive to a peaceable condition of life with all men. However, by this rule we are directed not only ourselves 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 consider more distinctly the particulars grossly mentioned: and, others a peaceable inclination toward us: these I shall consider promiscously; and, 1. We are by this precept directly obliged heartily to love, that is, to bear goodwill 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 absolutely impos. sible to do it long with those we hate : this satanic passion (or disposition of soul) always prompting the mind possessed there with to the contrivance and execution of mischief; whence he that hates his brother is said to be a murderer, as having in him that bitter root, from whence, if power and occasion conspire, will probably spring that most extreme of outrages, and capital breach of peace. Love is the only sure cement that knits and combines men in friendly society; and hatred the certain fountain of that violence which rends and dissolves it. We cannot easily hurt or strive with those we love and wish well to: we cannot possibly long agree with those we hate and malign. Peace without love can be esteemed little more than politic dissimulation; and peace with hatred is really nothing less than an artificial disguise, or an insidious covert of enmity. We 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 considerable inconvenience or detriment to ourselves or others. When, for the preservation or comfortable accommodation 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. are, upon this very score, to obey that in1. What those especial duties are, in- junction of St. Paul to the Galatians, As cluded in this more comprehensive one of we have opportunity, let us do good to all living peaceably with all men; both those men. For without this beneficence, a which are directly required of us, as the man's carriage (though otherwise harmnecessary causes or immediate results of less and inoffensive) appears rather a susa peaceable disposition in us towards oth-picious strangeness, than a peaceable deers; and also those which are to be per- meanour, and naturally produces an enformed by us, as just and reasonable mity in those that are concerned in it. means conducible to beget or preserve in d Gal. vi. 10. e 1 John iii. 15. For he to whom, being pressed with necessity, requisite assistance is denied, will infallibly be apt to think himself not only neglected and disesteemed, but affronted 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 consequently will heinously resent, and complain bitterly of such supposed wrong; and, if ever he become able, repay it with advantage. And much more are we upon the same account not to perform ill offices toward any man; not to disturb him in the enjoyment of his innocent pleasure, nor to hinder him in the advancing his lawful profit, nor to interrupt him in the prosecution of his reasonable designs; nor anywise to vex and grieve him needlessly; and (above all) not to detain him in, nor to aggravate his afflictions. For these are actual violations of peace, and impediments of good correspondence among men. Further, 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, impartially to decide controversies, equally to distribute rewards, to injure no man either in his estate, by violent or fraudulent encroachments upon his just possessions; or in his reputation, by raising or dispersing slanderous reports concerning 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 preservation of peace, and upholding amicable 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, not to use extremities, to the damage or hinderance of others, especially when no comparable benefit will thence accrue to ourselves. For such proceedings, as they discover in us little kindness to, or tenderness of our neighbour's good, so they exceedingly exasperate them, and persuade them we are their enemies, and render them ours, and so utterly destroy peace between us.c Whenas abating something from the height and strictness of our pretences, and a favourable cession in such cases, will greatly engage men to have an honourable opinion and a peaceable 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 courtesy, which according to their degree and station custom doth entitle them to, or which upon the common score of humanity they may be reasonably deemed to expect from us; respectful gestures, civil salutations, free access, affable demeanour, cheerful looks, and courteous discourse. These, as they betoken goodwill in them that use them, so they beget, cherish, and increase it in those whom they refer to: and the necessary fruit of mutual good-will is peace. But the contrary carriages, contemptuous or disregardful behaviour, difficulty of admission to converse, a tetrical or sullen aspect, rough and fastidious language, as they discover a mind averse from friendly commerce, so they beget a more potent disdain in others: men generally (especially those of generous and hearty temper) valuing their due respect beyond all other interests, and more contentedly brooking injury than neglect. Whence this skill and dexterity of deportment (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 commended, and hath obtained a conspicuous place in the honourable rank of virtues, under the titles of courtesy, comity, 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 reproachful, scornful, and provoking language; these being the immediate result of enmity, and actual breaches of peace. Whence St. Paul conjoins, Μηδένα βλασφημεῖν and ἀμάχους εἶναι, Το speak evil of no man, to be no qarrellers • Vide Tit. iii. 2,—ἀμάχους εἶναι, ἐπιείκεῖς. (or fighters), but gentle, showing all meek- | amendment, or desire to maintain peaceness unto all men." For war is managed able correspondence with them, it behoves (and that with more deadly animosity) that we do not, by using the most broad with the tongue, as well as with the hand. and distasteful language, immoderately (There is that speaketh like the piercing trespass upon their modesty and patience. of a sword, saith Solomon; and whose that (to use Seneca's phrase) we do agere teeth are spears and arrows, and their curam non tantum salutis, sed et honestœ tongue a sharp sword, saith David.) cicatricis ; De Clem. i. c. 17: have a Words are with more anguish felt than care not only to cure the wound, but to blows; their wounds are more incurable, leave a comely scar, and not to deform and they leave a deeper scar. Men him whom we endeavour to reform; for usually dread more the loss of their hon- no sore is the easilier cured for being our than their lives, and take more griev- roughly handled, and least of all those in ously the ravishing of their credit than manners and opinion. A soft hand, and the depredation of their estate. Living a tender heart, and a gentle tongue, are peaceably, therefore, implies as much most convenient qualities of a spiritual chiabstaining from opprobrious words as rurgeon." But further to this purpose, injurious actions: yea more; for revil- 7. If we desire to live peaceably with ing is not only a violation of peace, but all men, we are to be equal in censuring a dishonourable waging of war; like men's actions, candid in interpreting their shooting arrows dipt in poison, and dis- meanings, mild in reprehending, and charging slugs against our neighbour's sparing to relate their miscarriages, to reputation practices condemned by all derive their actions from the best princias base and inhuman, and contrary to the ples (from which, in the judgment of laws of a noble warfare; being argu- charity, they may be supposed to proceed, ments, we affect rather our adversary's as from casual mistake rather than from utter ruin, than a gallant victory over him. wilful prejudice, from human infirmity There be fair ways of disputing our cause, rather than from malicious design), to without contumelious reflections upon per- construe ambiguous expressions to the sons; and the errors of men may be suf- most favourable sense they may admit ; ficiently refuted without satirical virulen- not to condemn men's practices, without cy. One good reason, modestly pro- distinct knowledge of the case, and expounded, hath in it naturally more power amining the reasons, which possibly may and efficacy to convince him that is in a absolve or excuse them: to extenuate mistake, or to confound him with shame their acknowledged faults by such circumthat is guilty of a fault, than ten thousand stances as aptly serve that purpose, and scoffs and ignominious taunts. When we not to exaggerate them by strained conare to express those deeds of nature (the sequences, or uncertain conjectures to performance of which is concealed, as rebuke them (if need be) so as they may containing in it something of supposed perceive we sincerely pity their errors, turpitude), we are wont to veil them in and tender their good, and wish nothing such modest circumlocutions, that by the more than their recovery, and do not dehearers without offence to their bashful- sign to upbraid, deride, or insult over ness may sufficiently be understood. So them, being fallen; and finally, not to when it is needful or expedient to confute recount their misdeeds over-frequently, the opinions or reprove the actions of unseasonably, and with complacence. men, if we either charitably design their He that thus demeaneth himself, mani* Ποταπὸν δὲ χρῆμα λοιδορία ; ὡς θυμοδακὲς αλη- festly showeth himself to prize his neighθῶς, καὶ ἀμύττον ψυχὴν μᾶλλον ἢ σιδηρὸς χρώτα. bour's goodwill, and to be desirous 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 judg Jul. 2. Orat. † Ζῆλος γὰρ συγγνώμης ἀπεστερημένος οὐ ζῆλος, ἀλλὰ θυμὸς μᾶλλον ἐστιν, καὶ νουθεσία φιλανθρωπίαν οὐκ ἔχουσα, βασκανία τις εἶναι δεκεί.—Chrys. tom. v. p. 32. Vide egregium Antonini locum, lib. xi. §ments, blaming in them things indiffer18, 9.—ἀδήκτως. f Tit. iii. 2. ent, condemning actions allowable, de Prov. xii. 18; Psal. Ivii. 4; Ixiv. 3; Prov. tracting from qualities commendable, de xviii. 8. h Prov. xv. 1. 1 Prov. xvii. 9. ducing men's doings from the worst | life that observation of our Saviour most causes, and imputing them to the worst exactly holds, It is impossible that offences ends, and representing them under the should not come; the air may sooner bemost odious appellations; that calls all come wholly fixed, and the sea continue impositions of superiors which he dislikes, in a perfect rest, without waves or undutyranny, and all manners of divine wor-lations, than human conversation be altoship that suit not to his fancy, 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 men's meanings before he well apprehends them, and captiously perverts sayings capable of good construction; that is curiously inquisitive into his neighbour's life, and gladly observes failings therein, and upon all occasions recites stories to his disgrace and disadvantage; that is immoderately bitter, 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 unseasonably and impertinently) into declamation, and therein copiously expatiating: in fine, employing his utmost might of wit and eloquence and confidence, in rendering them to others as hateful as he signifies they are to himself: such men, what do they else but loudly proclaim that they despise their neighbour's good-will, purposely provoke his anger, and defy his utmost enmity? For it is impossible such dealing should not, by them who are therein concerned, be accounted extremely unjust, and to proceed from desperate hatred. gether free from occasions of distaste, 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 enraged 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 quarrels, and to perpetuate all enmity already begun. Whenas by total passing by those little causes of disgust, the present contention is altogether avoided, or instantly appeased, our neighbour's passion suddenly evaporates and consumes itself; no remarkable footsteps of dissension 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, and it is his glory to pass over a transgression, saith Solomon: and, He that covereth a transgression seeketh love, saith the same wise prince. But further, 9. If we would live peaceably with all men, we must not over-highly value ourselves, 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 loathe us. We must not be over tender of our credit, and covetous of respect; for this will render us apt to take exceptions, and engage us in troublesome competitions for superiority of place, and pre-eminence in the vain opinions of men. He that is of a proud heart stirreth up strife: and, Only (i. e. chiefly) from pride cometh contention, saith Solomon.* We must not be much addicted to our own interests, for this ca: cadit statim simultas ab altera parte deserta; nisi par non pugnat: si utrinque certabitur, ille est melior, qui prior pedem retulit; victus est qui vicit-Sen. de Ira. ii. 34. J Prov. xix. 11; xvii. 9. Prov. xxviii. 25; xiii. 10. will dispose us to encroach upon the con- | Others there be concerning matters of cernments of others, and them to resist more weighty moment, yet having the our attempts, whence conflict and enmi- resolution depending upon secrets unty will necessarily arise. We must not searchable, or the interpretation of amprefer our own judgments, and imperi- biguous words and obscure phrases, or ously obtrude them upon others; nor be upon some other uncertain conjectures; pertinacious in persuading them to em- and are yet rendered more difficult by brace our private opinions, nor violently being entangled with inextricable folds. urgent to a compliance with our humour. of subtilty, nice distinctions, and crafty For these things are intolerably fastidious evasions, devised by the parties engaged in conversation, and obnoxious to be in them for the maintenance of their charged with usurpation and iniquity; causes respectively; whence it hath all men naturally challenging to them- happened, though with immense care and selves an equal, or at least a proportion- diligence of both parts they have been long able share of reason, together with the canvassed, that yet they do, and in all free conduct of their lives, uncontrolla- probability will for ever remain undecidble by private dictates. If therefore we ed. So that now to engage in contest desire to live quietly, and not needlessly about them may be reasonably deemed to disoblige or displease others, we should nothing more than a wilful mispense of be modest in esteeming our own abilities, our time, labour, and good humour, by and moderate in pursuing our own ad- vainly reciprocating the saw of endless vantages, and in our converse not less contention. Other questions there be, in complacent to others than we desire they themselves of more easy resolution, and should be to us; and as liberal in allow- of considerable importance, which yet ing leave to dissent from us, as we are by extreme opposition of parties are so bold in taking freedom to abound in our clouded and overgrown with insuperable own sense. And if in debate a modest prejudices, that the disputing them is seldeclaration of our opinion, and the rea- dom attended with other success than an sons inducing us thereto, will not prevail, inflaming ourselves and others with pasit behoves us to give over such a success- sion. Others are by small and obscure less combat, and to retire into the silent parties managed against the common conenjoyment of our own thoughts. From sent, and against the positive decrees of not observing which rule, discourse grows the most venerable authorities among men, into contention, and contention improves by ventilating which, as truth is like to into feud and enmity. gain little, so peace is sure to suffer much. For as it is nowise a safe or advised course (except in case of necessary defence) 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 uncouth paradoxes, as it argues too much arrogance and presumption in confronting 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 successless attempt, like swimming against the current, accompanied with much toil and little progress; so it serves no good end, but only foments di. 10. If we would live peaceably, it concerns us to abstain from needless contests about matters of opinion, and questions either merely vain and frivolous, of little use or concernment, or over nice and subtile, and thence indeterminable by reason; or that are agitated with extraordinary eagerness and heat of passion; or such as are already defined by general consent; or such upon the decision of which the public peace and safety do depend. There are some controversies prickly, like brambles, and apt to scratch those that handle them, but yielding no savoury or wholesome fruit: such as concern the consequences of imaginary suppositions, the state and circumstances of beings to us unknown, the right application of artificial terms, and the like impertinent matters; which serve to no other purpose but the exercise of curious wits, and exciting emulation among them. * Non amplius inveniri licet quam quod a Deo discitur.-Tertull. de Anim. cap. 2. |