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 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.

He that would effectually observe this apostolic rule, must be disposed to overlook such lesser faults committed against him, as make no great breach upon 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 neighbour, 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 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 human conversation be altogether 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, 66 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.

Now briefly to induce us to the practice of this duty of living peaceably, we may consider,

1. "How good and pleasant a thing it is," as David saith, "for brethren" and so we are all at least by nature, "to live together in unity." How that, as Solomon saith, "better is a dry morsel and quietness therewith, than a house full of sacrifices with strife." How delicious that conversation is, which is accompanied with a mutual confidence, freedom, courtesy, and complacence; how calm the mind, how composed the affections, how serene the countenance, how melodious the voice, how sweet the sleep, how contentful the whole life is of him, that neither deviseth mischief against others, nor suspects any to be contrived against himself; and contrariwise, how ingrateful and loathsome a thing it is to abide in a state of enmity, wrath, dissension; having the thoughts distracted with solicitous care,

anxious suspicion, envious regret; the heart boiling with choler, the face overclouded with discontent, the tongue jarring and out of tune, the ears filled with discordant noises of contradiction, clamour, and reproach; the whole frame of body and soul distempered and disturbed with the worst of passions. How much more comfortable it is to walk in smooth and even paths, than to wander in rugged ways, overgrown with briars, obstructed with rubs, and beset with snares; to sail steadily in a quiet, than to be tossed in a tempestuous sea; to behold the lovely face of heaven smiling with a cheerful serenity, than to see it frowning with clouds, or raging with storms; to hear harmonious consents, than dissonant janglings; to see objects correspondent in graceful symmetry, than lying disorderly in confused heaps; to be in health, and have the natural humours consent in moderate temper, than, as it happens in diseases, agitated with tumultuous commotions: how all senses and faculties of man unanimously rejoice in those emblems of peace, order, harmony, and proportion ; yea how nature universally delights in a quiet stability, or undisturbed progress of motion; the beauty, strength, and vigour of every thing requires a concurrence of force, co-operation, and contribution of help ; all things thrive and flourish by communicating reciprocal aid, and the world subsists by a friendly conspiracy of its parts; and especially that political society of men chiefly aims at peace as its end, depends on it as its cause, relies on it as its support. How much a peaceful state resembles heaven, into which neither complaint, pain, nor clamour, ἔτε πένθος, ἔτε πόνος, ἔτε κραυγὴ, as it is in the Apocalypse, do ever enter; but blessed souls converse together in perfect love, and in perpetual concord: and how a condition of enmity represents the state of hell, that black and dismal region of dark hatred, fiery wrath, and horrible tumult. How like a paradise the world would be, flourishing in joy and rest, if men would cheerfully conspire in affection, and helpfully contribute to each other's content: and how like a savage wilderness now it is, when, like wild beasts, they vex and persecute, worry and devour each

other. How not only philosophy hath placed the supreme pitch of happiness in a calmness of mind, and tranquillity of life, void of care and trouble, of irregular passions and perturbations; but that Holy Scripture itself in that one term of peace most usually comprehends all joy and content, all felicity and prosperity; so that the heavenly consort of angels, when they agree most highly to bless, and to wish the greatest happiness to mankind, could not better express their sense than by saying, "be on earth peace, and good will among men.'

2. That as nothing is more sweet and delightful, so nothing more comely and agreeable to human nature than peaceable living; it being, as Solomon saith, "an honour to a man to cease from strife," and consequently also a disgrace to him to continue therein: that rage and fury may be the excellences of beasts, and the exerting their natural animosity in strife and combat may become them; but reason and discretion are the singular eminences of men, and the use of these the most natural and commendable method of deciding controversies among them: and that it extremely misbecomes them that are endowed with those excellent faculties, so to abuse them, as not to apprehend each other's meanings, but to ground vexatious quarrels upon the mistake of them; not to be able by reasonable expedients to compound differences, but with mutual damage and inconvenience to prorogue and increase them; not to discern how exceedingly better it is to be helpful and beneficial, than to be mischievous and troublesome to one another. How foolishly and unskilfully they judge, that think by unkind speech and harsh dealing to allay men's distempers, alter their opinions, or remove their prejudices; as if they should attempt to kill by ministering nourishment, or to extinguish a flame by pouring oil upon it. How

childish a thing it is eagerly to contend about trifles, for the superiority in some impertinent contest, for the satisfaction of some petty humour, for the possession of some inconsiderable toy; yea, how barbarous and brutish a thing it is to be fierce and impetuous in the

pursuit of things that please us, snarling at, biting, and tearing all competitors of our game, or opposers of our undertaking. But how divine and amiable, how worthy of human nature, of civil breeding, of prudent consideration it is, to restrain partial desires, to condescend to equal terms, to abate from rigorous pretences, to appease discords, and vanquish enmities by courtesy and discretion; like the best and wisest commanders, who by skilful conduct and patient attendance upon opportunity, without striking of stroke, or shedding of blood, subdue their enemy.

3. How that peace with its near alliance and concomitants, its causes and effects, love, meekness, gentleness, and patience, are in sacred writ reputed the genuine fruits of the Holy Spirit, issues of divine grace, and offsprings of heavenly wisdom; producing like themselves a goodly progeny of righteous deeds. But that emulation, hatred, wrath, variance, and strife, derive their extraction from fleshly lust, hellish craft, or beastly folly; propagating themselves also into a like ugly brood of wicked works.

SERMON, JER. li. 15.

But if, passing from such particulars, we observe the relation of several kinds of things each to other, we shall find more reason to be convinced concerning the same excellent perfections farther extending themselves. By such comparison we may easily discern, that what speaks much of art in itself singly considered, declares more thereof in respect to other things; and that many things, in which, separately looked upon, we could perceive but small artifice, have indeed much of it in such relation, which although seeming in themselves mean and despicable, are yet very useful and necessary to considerable purposes, in subserviency to the convenience of more noble beings; and though perhaps we cannot thoroughly penetrate the relative use and design of every thing which hangs up before us in nature's shop, by reason of our incapacity, or unskilful