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.

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. We are, on this very score, to obey that injunction of St. Paul to the Galatians, As we have opportunity, let us do good to all men.' For without this beneficence a man's carriage (though otherwise harmless and inoffensive) appears rather a suspicious strangeness, than a peaceable demeanor, and naturally produces an enmity in those that are concerned in it. 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 on 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 affliction. For these are actual violations of peace, and impediments of good correspondence among men. Farther,

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 on 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 on 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 on 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 on 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 neighbor'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. Whenas abating something from the height and strictness of our pretences, and a favorable recession in such cases will greatly engage men to have an honorable 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 intitle them to, or which on the common score of humanity they may be reasonably deemed to expect from us; respective gestures, civil salutations, free access, affable demeanor, cheerful looks, and courteous discourse. These, as they betoken good-will 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 behavior, 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 honorable 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 results of enmity, and actual breaches of peace. Whence St. Paul conjoins, μηδένα βλασφημεῖν, and ἀμάχους εἶναι, To speak evil of no man, to be no quarrellers, (or fighters) but gentle, showing all meekness unto all men.' For war is managed (and that with more deadly animosity) with the tongue, 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; their wounds are more incurable, and they leave a deeper scar. Men usually dread more the loss of their honor than their lives, and take more grievously the ravishing of their credit than the depredation of their estate. Living peaceably therefore implies as much abstaining from opprobrious words as injurious actions; yea more; for reviling is not only a violation of peace, but a dishonorable waging of war; like shooting arrows dipt in poison, and discharging slugs against our neighbor's reputation : practices condemned by all as base and inhuman, and contrary to the laws of a noble warfare; being arguments, we affect rather our adversary's utter ruin, than a gallant victory over him. There be fair ways of disputing our cause, without contumelious reflexions on persons; and the errors of men may be sufficiently refuted without satirical 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

When we are to express those

scoffs and ignominious taunts. 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 needful or expedient to confute the opinions, or reprove the actions of men, if we either charitably design their amendment, or desire to maintain peaceable correspondence with them, it behoves that we do not by using the most broad and distasteful language immoderately trespass on their modesty and patience; that (to use Seneca's phrase) we do agere curam non tantum salutis, sed et honestæ cicatricis. De Clem. lib. i. c. 17. 'Have a care not only to cure the wound, but to leave a comely scar,' and not to deform him whom we endeavor to reform; for no sore is the easilier cured for being roughly handled, and least of all those in manners and opinion. A soft hand, and a tender heart, and a gentle 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 men's actions, candid in interpreting their meanings, mild in reprehending, and sparing to relate their miscarriages, to derive their actions from the best principles, (from which in the judgment of charity they may be supposed to proceed, as from casual mistake rather than from wilful prejudice, from human infirmity rather than from malicious design,) to construe ambiguous expressions to the most favorable sense they may admit; not to condemn men's practices without distinct knowlege of the case, and examining the reasons which possibly may absolve or excuse them to extenuate their acknowleged faults by such circumstances as aptly serve that purpose, and not to exaggerate them by strained consequences, or uncertain conjectures: to rebuke them (if need be) so as they may perceive we sincerely pity their errors, and tender their good, and wish nothing more than their recovery, and do not design to upbraid, deride, or insult over them, being fallen; and finally, not to recount their misdeeds over-frequently, unseasonably, and with complacence. He that thus demeaneth himself manifestly showeth himself to prize his neighbor's good

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will, 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 judgments, blaming in them things indifferent, condemning actions allowable, detracting from qualities commendable, deducing men's 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 superiors which he dislikes, tyranny, and all manners of divine worship 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 neighbor's life, and gladly observes failings therein, and on 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 colors, 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 that to others as hateful as he signifies they are to himself: such men, what do they else but loudly proclaim that they despise their neighbor'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.

8. He that would effectually observe this apostolic rule, must be disposed to overlook such lesser faults committed against him, as make no great breach on his interest or credit, yea to forget or forgive the greatest and most grievous injuries; to excuse the mistakes, and connive at the neglects, and bear patiently the hasty passions of his neighbor, and to embrace readily any seasonable overture, and accept any tolerable conditions of reconcilement. For even in common life that observation of our Saviour most exactly holds, It is impossible