good word of all that know him, and to live many years without so much as a controversy or difference with any. But this is the case perhaps of very few, and the instances of it are but seldom; and when they are, are hardly seen or observed. Generally speaking, it is not possible for any man, at all times and in all circumstances, to "live "peaceably with all men."

The wisest and best of men have their failings and imperfections. They cannot manage so nicely and equally, at all times, as never to speak a foolish word, or never to do a foolish thing. Troubles and afflictions will sometimes sour their tempers; passions will break out and disturb their reason; and some degree of partiality arising from self-love will cloud their understandings. A sudden heat will transport them; an unexpected accident surprise them. Or if no such case happens, yet doubts and perplexities will arise in matters of difficulty, and mingle with their wisest and coolest reasonings. Hence, unless their prudence be very extraordinary, and their caution more than human, some mistake will creep in, some offence be committed, a quarrel ensue, and for some time at least they will not "live peaceably with all men." Into some such principle as this we must resolve the warm debates, eager disputes, and at length open breaches, between very wise and good men ; as between St. Paul and St. Barnabas, and some others. Such instances are not to be drawn into examples, but they may serve to very good use when applied to the purposes of humility. They may show us what we are at best, and awaken our caution, considering what infirmities we carry about with us; and that neither the dearest of friends nor the best of men can be infallibly secure of their own temper and conduct, but may transgress sometimes, either giving or taking needless offence, and falling out with each other.

But were this the worst of the case, or had good men none to deal with but such as themselves, they might, and would, for the most part, live very peaceably; their differences would be few, and those soon ended and ami

cably composed. But they are obliged to live in a wicked world, which will industriously labour to molest and grieve them; and, notwithstanding their best endeavours to be kind and friendly, will find or make some occasion of quarrel with them. The humours and follies of mankind are so many and various, their capacities so different, and their opinions and taste of things so unlike, and even contrary to each other; that it is often impossible in the nature of the thing to please all, or not to offend some, however accurate and careful we be in our conduct. What fence can there be against the ignorance and stupidity of one who cannot, or against the prejudice and perverseness of another who will not, understand the good-will we bear him, nor distinguish between love and hatred, between good and evil? How shall a man guard against the misconstructions of envy; the ill effects of the spleen; the designs of ambition and self-interest; or the extravagances of pride? How shall he escape, if one shall injure him out of covetousness; and, because he has injured him, hate him, and take all occasions of destroying him? How shall he be at peace, if some be angry with him for being richer, others for being wiser, and others for being better than themselves? Or, to name no more, how shall he steer between two contending parties, where he can neither be neuter, nor comply with either, without offending one or both? I mention not the cursed practices of incendiaries, who, out of set purpose and design, study to set men at variance by whispers and rumours, by insinuations and forgeries, by aggravating circumstances that are, and feigning those that are not. These and many other considerations may hinder the wisest and coolest of men from living peaceably with all men.

Add to this, what has been before hinted, that if it were possible, in the nature of the thing, by yielding and complying, to please all men; yet we cannot in reason and conscience, as men or as Christians, comply any farther than is reasonable, equitable, and pious. If therefore any will be so unjust, (and many such there will be,) as to re

fuse to be on any terms of peace with us, unless we violate our consciences, and sin against God; if they expect to be applauded and encouraged in their fond humours and passions; to be caressed in their vices, gratified in their lusts and vanities, and to be soothed and flattered to their own destruction; if they will not be friends with us unless we say as they say, and do as they do, and come into their schemes, however unjustifiable and unreasonable, wicked or impious; if these or such like conditions and articles of peace be imposed, and rigorously exacted of us, how shall we contrive to "live peaceably with all "men?" And yet he must have been very happy indeed in his company, who has not often met with such cases, or does not meet with them almost every day, if he be one of much business, and of a large and general acquaintance. From all which it appears, how impossible it is, even for the best of men, at all times, and in all circumstances, to "live peaceably with all men." Yet, notwithstanding, we are to use our sincere endeavours to do what we can; and no pretence whatever can excuse us from doing" as much "as lieth in us," towards "living peaceably with all men." What this is I am now to consider under my second general head, which is

II. To show the particular duties and offices implied in the duty of peaceableness, and therein to lay down rules and directions for a peaceable conduct.

The duty of living peaceably is of so large and comprehensive a nature, and implies so many particulars, that it were endless almost to enter into the detail of them. They may be referred to two general heads, the first relating to the inward temper, the second to the outward carriage.

1. As to the inward temper of mind, two things are requisite. One, that a man be free from unruly appetites, lusts, and passions; the other, that he be endowed with a large and diffusive charity, having a tender concern for the present and future welfare of mankind.

1st. The peaceable man must in the first place be free

from the dominion of unruly appetites, lusts, and passions. He must suppress envy, curb the excesses of self-love, and above all things labour to mortify and bring down his pride. Every lust, passion, or inordinate affection, tends to create discord, and to sow dissension. "From whence "come wars and fightings among you?" saith St. James: "come they not hence, even of your lusts ?" From lust of pleasure, which is sensuality; from lust of riches, which is covetousness; from lust of power and greatness, which is ambition or pride, the strongest and most contentious of any. "By pride only," says the Wise Man, "cometh " contention d;" meaning chiefly or principally. It is the pride of the heart which commonly begins and carries on a quarrel, and blows it up to the height: not but that envy, malice, hatred, and other vile affections, have a hand in most differences; but pride goes along with all, and helps to inflame them. This is that root of bitterness which lies deep in our nature, which seems in a manner to be born and bred up with us; which, like poison, spreads itself through men of all ranks and orders; which, of all other vices and follies, is the greatest and commonest; and of which every one almost, more or less, has a share. It is one of the first things that we take up, and the last which we lay aside. Easy it is to be infected with it, hard to discover it, and yet harder to cure it. Special care therefore must be taken to find out this lurking viper in our bosoms, and to cast it far from us. There can be no peace where this reigns. There will be strife, bitterness, and perpetual feuds, wherever persons of proud and haughty spirits meet. The peaceable man then must have a mind clear of all lusts and inordinate affections; but especially of pride, the Devil's sin, which made war in heaven, and does the like on earth, and will for ever foment the discord and fill up the misery of hell.

2. Besides this negative disposition in order to peace, a man must farther be endowed with a large diffusive

charity, having a tender love and concern for mankind. This will both incline him to peaceableness, and also fix its due bounds and measures, as before hinted. This will prevent his engaging as party in any contests, excepting only such as are for the glory of God and the good of men. One of this principle will have no quarrel with the men, but with their vices, no hatred to them, but to their faults. He will never commence a difference, but with reluctance; nor carry it on, but with justice; nor let it end, but in charity. He will not lengthen it beyond what is reasonable and necessary; nor push matters to extremities, but rather drop the contest than exceed in it. He will first consider what good may be done by it, and next by what fair methods it may most easily and speedily be attained. In fine, a lover of mankind will be meek and gentle, courteous and affable, just, humble, and merciful, which are all amiable qualities, and make for peace; contributing to the beginning, the growth, and the perfection of it. Having thus briefly considered what is implied in a peaceable temper, I come next to show,

2. Wherein consists a peaceable carriage. This is the superstructure, whereof the other is the foundation. If that be well laid, this will easily be built upon it, and requires only prudence to complete it. It consists of many particulars, as well as the former, which may, I think, be reduced to these three heads.

1. That we give no needless offence.

2. That we take none.

3. That, when any has been either given or taken, we put a stop to it as soon as may be. The two first are necessary for the preventing of differences; the last for composing them: which though it be needful only upon some failure in the former, yet will be needful enough, and what we shall frequently have occasion for.

1. I say, the man of a peaceable carriage must be cautious not to give offence when needless, or when it may innocently be spared. This implies that he be careful to injure no man's person by unjust violence; nor his repu