DIRECTIONS FOR KEEPING PEACE WITH ALL MEN.
Peace is so amiable to nature itself, that the greatest destroyers of
it do commend it; and those persons in all times and places, who are
the cause that the world cannot enjoy it, will yet speak well of it,
and exclaim against others as the enemies of peace; as if there were
no other name but their own sufficient to make their adversaries
odious. As they desire salvation, so do the ungodly desire peace;
which is with a double error; one about the nature of it, and another
about the conditions and other means. By peace they mean, the quiet,
undisturbed enjoyment of their honours, wealth, and pleasures; that
they may have their lusts and will without any contradiction; and the
conditions on which they would have it are, the compliance of all
others with their opinions and wills, and humble submission to their
domination, passions, or desires. But peace is another thing, and
otherwise to be desired and sought. Peace in the mind is the
delightful effect of its internal harmony, as peace in the body is
nothing but its pleasant health, in the natural position, state,
action, and concord of all the parts, the humours, and spirits: and
peace in families, neighbourhoods, churches, kingdoms, or other
societies, is the quietness and pleasure of their order and harmony;
and must be attained and preserved by these following means.
_Direct._ I. Get your own hearts into a humble frame; and abhor
all the motions of pride and self-exalting. A humble man hath no high
expectations from another; and therefore is easily pleased or quieted.
He can bow and yield to the pride and violence of others, as the
willow to the impetuous winds. His language will be submissive; his
patience great; he is content that others go before him; he is not
offended that another is preferred. A low mind is pleased in a low
condition. But pride is the gunpowder of the mind, the family, the
church, and state; it maketh men ambitious, and setteth them on
striving who shall be the greatest. A proud man's opinion must always
go for truth, and his will must be a law to others, and to be slighted
or crossed seemeth to him an unsufferable wrong. And he must be a man
of wonderful compliance, or an excellent artificer in man-pleasing and
flattery, that shall not be taken as an injurious undervaluer of him:
he that overvalueth himself, will take it ill of all that do not also
overvalue him. If you (forgetfully) go before him, or overlook him, or
neglect a compliment, or deny him something which he expected, or
speak not honourably of him, much more if you reprove him, and tell
him of his faults, you have put fire to the gunpowder, you have broke
his peace, and he will break yours if he can. Pride broke the peace
between God and the apostate angels; but nothing unpeaceable must be
in heaven; and therefore by self-exalting they descended into
darkness; and Christ by self-humbling ascended unto glory. It is a
matter of very great difficulty to live peaceably in any family,
church, or society with any one that is very proud. They expect so
much of you, that you can never answer all their expectations, but
will displease them by your omissions, though you neither speak or do
any thing to displease them. What is it but the lust of pride which
causeth most of the wars and bloodshed throughout the world? The pride
of two or three men, must cost many thousands of their subjects the
loss of their peace, estates, and lives. _Delirant reges, plectuntur
Achivi._ What were the conquests of those emperors, Alexander,
Cæsar, Tamerlane, Mahomet, &c. but the pernicious effects of their
infamous pride; which like gunpowder taking fire in their breasts, did
blow up so many cities and kingdoms, and call their villanies by the
name of valour, and their murders and robberies by the name of war? If
one man's pride do swell so big, that his own kingdom cannot contain
it, the peace of as much of the world as he can conquer is taken to be
but a reasonable sacrifice to this infernal vice. The lives of
thousands, both subjects and neighbours, (called enemies by this
malignant spirit,) must be cast away, merely to make this one man the
ruler of the rest, and subdue the persons of others to his will. Who
perhaps when he hath done, will say that he is no tyrant, but maketh
the _bonum publicum_ his end; and is kind to men against their wills;
and killeth, and burneth, and depopulateth countries, for men's
corporal welfare; as the papists poison, and burn, and butcher men for
the saving of souls. _Cuncta ferit dum cuncta timet, desævit in
omnes._ They are the _turbines_, the hurricanes or whirlwinds of the
world, whose work is to overturn and ruin. _Tantum ut noceat cupit
esse potens._ Whether they burn and kill by right or wrong is little
of their inquiry; but how many are killed? and how many have submitted
to their pride and wills? As when Q. Flavius complained that he
suffered innocently, Valerius answered him, _Non sua re interesse,
dummodo periret_: That was nothing to his business or concernment so
he did but perish: which was plainer dealing than these glorious
conquerors used, but no whit worse. He that cannot command the putrid
humours out of his veins, nor the worms out of his bowels, nor will be
able shortly to forbid them to crawl or feed upon his face, will now
damn his soul and shed men's blood, to obtain the predomination of his
will. And when he hath conquered many, he hath but made him many
enemies, and may find, that in _tot populis vix una fides_. A quiet
man can scarce with all his wit tell how to find a place where he may
live in peace, where pride and cruelty will not pursue him, or the
flames of war will not follow him and find him out; and perhaps he may
be put to say as Cicero of Pompey and Cæsar, _Quem fugiam scio; quem
sequar nescio_. And if they succeed by conquest, they become to their
subjects almost as terrible as to their enemies. So that he that would
approach them with a petition for justice, must do it as Augustus
spake to a fearful petitioner, as if he did _assem dare elephanto_; or
as if they dwelt in the inaccessible light, and must be served as God
with fear and trembling. And those that flatter them as glorious
conquerors, do but stir up the fire of their pride, to make more ruins
and calamities in the earth, and do the work of a raging pestilence.
As an Athenian orator said to the men of Athens, when they would have
numbered Alexander with the gods, _Cavete ne dum cœlum liberaliter
donetis, terram et domicilia propria amittatis_: Take heed while you
so liberally give him heaven, lest he take away your part of earth.
And when their pride hath consumed and banished peace, what have they
got by it? That which a Themistocles, after trial, would prefer a
grave to, _Si una via ad solium duceret, altera ad sepulchrum_.--That
which Demosthenes preferred banishment before. That which the wisest
philosophers refused at Athens, The great trouble of government.
_Inexpertus ambit; expertus odit._ Cyneas asked Pyrrhus when he was
preparing to invade the Romans, "What shall we do when we have
conquered the Romans?" He answered, "We will go next to Sicily." "And
what shall we do when Sicily is conquered?" said he: Pyrrhus said, "We
will go next to Africa." "And what shall we do next?" said the other:
"Why then," said he, "we will be quiet, and merry, and take our ease."
"And," said Cyneas, "if that be last and best, why may we not do so
now?" It is for quietness and peace that such pretend to fight and
break peace; but they usually die before they obtain it (as Pyrrhus
did); and might better have permitted peace to stand, than pull it
down to build it better. As one asked an old man at Athens, "Why they
called themselves philosophers?" who answered, "Because we seek after
wisdom." Saith he, "If you are but seeking it at this age, when do you
think to find it?" So I may say to the proud warriors of the world, If
so many men must be killed, and so many conquered in seeking peace,
when will it that way be found? But perhaps they think that their
wisdom and goodness are so great, that the world cannot be happy
unless they govern it: but what could have persuaded them to think so,
but their pride? _Nihil magis ægris prodest, quam ab eo curari a quo
voluerint_: saith Seneca. Patients must choose their own physicians.
Men use to give them but little thanks, who drench them with such
benefits, and bring them to the potion of peace so hot, that the touch
of the cup must burn their lips, and who in goodness cut the throats
of one part, that their government may be a blessing to the survivors.
In a word, it is pride that is the great incendiary of the world,
whether it be found in high or low. It will permit no kingdom, family,
or church to enjoy the pleasant fruits of peace.
_Direct._ II. If you would be peaceable, be not covetous lovers
of the world, but be contented with your daily bread. Hungry dogs have
seldom so great plenty of meat, as to content them all, and keep them
from falling out about it. If you over-love the world, you will never
want occasions of discord: either your neighbour selleth too dear, or
buyeth too cheap of you, or over-reacheth you, or gets before you, or
some way or other doth you wrong; as long as he hath any thing which
you desire, or doth not satisfy all your expectations. Ambitious and
covetous men must have so much room, that the world is not wide enough
for many of them: and yet, alas! too many of them there are: and
therefore they are still together by the ears, like boys in the winter
nights, when the bedclothes are too narrow to cover them; one pulleth,
and another pulleth, and all complain. You must be sure that you
trespass not in the smallest measure, nor encroach on the least of his
commodities, that you demand not your own, nor deny him any thing that
he desireth, nor get any thing which he would have himself, no nor
ever give over feeding his greedy expectations, and enduring his
injustice and abuse, if you will live peaceably with a worldly-minded
man.
_Direct._ III. If you will be peaceable, love your neighbours as
yourselves. Love neither imagineth, nor speaketh, nor worketh any hurt
to others: it covereth infirmities; it hopeth all things; it endureth
all things, 1 Cor. xiii. 7. Selfishness and want of love to others,
causeth all the contentions in the world. You can bear with great
faults in yourselves, and never fall out with yourselves for them; but
with your neighbours you are quarrelling for those that are less! Do
you fall out with another because he hath spoken dishonourably or
slightly of you, or slandered you, or some way done you wrong? You
have done a thousand times worse than all that against yourselves, and
yet can bear too patiently with yourselves! If another speak evil of
you, he doth not make you evil: it is worse to make you bad than to
call you so: and this you do against yourselves. Doth your neighbour
wrong you in your honour or estate? But he endangereth not your soul!
he doth not forfeit your salvation! he doth not deserve damnation for
you, nor make your soul displeasing to God! But all this you do
against yourselves, (even more than all the devils in hell do,) and
yet you are too little offended with yourselves. See here the power of
blind self-love! If you loved your neighbours as yourselves, you would
agree as peaceably with your neighbours almost as with yourselves.
Love them more, and you will bear more with them, and provoke them
less.
_Direct._ IV. Compose your minds to christian gentleness and
meekness, and suffer not passion to make you either turbulent and
unquiet to others, or impatient and troublesome to yourselves. A gentle
and quiet mind hath a gentle, quiet tongue. It can bear as much wrong
as another can do (according to its measure); it is not in the power
of Satan; he cannot at his pleasure send his emissary, and by injuries
or foul words, procure it to sin; but a passionate person is
frequently provoking or provoked. A little thing maketh him injurious
to others; and a little injury from others disquieteth himself. He is
daily troubling others or himself, or both. Coals of fire go from his
lips: it is his very desire to provoke and vex those that he is angry
with: his neighbour's peace and his own are the fuel of his anger,
which he consumeth in a moment. To converse with him and not provoke
him, is a task for such as are eminently meek and self-denying: he is
as the leaves of the asp tree, that never rest, unless the day be very
calm. The smallest breath of an angry tongue, can shake him out of his
tranquillity, and turn him into an ague of disquietness. The sails of
the wind-mill are scarce more at the wind's command, than his heart
and tongue are at the command of Satan; he can move him almost when he
please. Bid but a neighbour speak some hard speeches of him, or one of
his family neglect or cross him, and he is presently like the raging
sea, whose waves cast up the mire and dirt. An impatient man hath no
security of his own peace for an hour: any enemy or angry person can
take it from him when they please. And being troubled, he is
troublesome to all about him. If you do not in patience possess your
souls, they will be at the mercy of every one that hath a mind to vex
you. Remember then that no peace can be expected without patience; nor
patience without a meek and gentle mind. Remember "the ornament of a
meek and quiet spirit, is of great price in the sight of God," 1 Pet.
iii. 4. And that "the wisdom from above is first pure, and then
peaceable, gentle, and easy to be entreated," James iii. 17. And that
the Eternal "Wisdom from above, hath bid you learn of him to be meek
and lowly in spirit as ever you would find rest to your souls," Matt.
xi. 28, 29. And he that loseth his own peace is likest to break the
peace of others.
_Direct._ V. Be careful to maintain that order of government and
obedience, which is appointed of God for the preservation of peace, in
families, churches, and commonwealths. If you will break this vessel,
peace will flow out and be quickly spilt. What peace in schools, but
by the authority of the schoolmaster? or in armies, but by the
authority of the general? If an unwise and ungodly governor do himself
violate the foundations and boundaries of peace, and either weakly or
wilfully make dividing laws, no wonder if such wounds do spend the
vital blood and spirits of that society: it being more in the power of
the governors than of the subject, to destroy peace or to preserve it.
And if the subjects make not conscience of their duty to their
superiors, the banks of peace will soon be broken down, and all will
be overwhelmed in tumult and confusion. Take heed therefore of any
thing that tendeth to subvert government: disobedience or rebellion
seldom wanteth a fair pretence; but it more seldom answereth the
agent's expectation. It usually pretendeth the weaknesses,
miscarriages, or injurious dealings of superiors; but it as usually
mendeth an inconvenience with a mischief. It setteth fire on the house
to burn up the rats and mice that troubled it. It must be indeed a
grievous malady that shall need such a mischief for its remedy.
Certainly it is no means of God's appointment. Take heed therefore of
any thing which would dissolve these bonds. Entertain not
dishonourable thoughts of your governors, and receive not, nor utter
any dishonourable words against them, if they be faulty open not
their shame: their honour is their interest, and the people's too;
without it they will be disabled for effectual government. When
subjects, or servants, or children are saucily censorious of
superiors, and make themselves judges of all their actions, even those
which they do not understand, and when they presume to defame them,
and with petulant tongues to cast contempt upon them, the fire is
begun, and the sacred bonds of peace are loosed. When superiors rule
with piety, justice, and true love to their subjects, and inferiors
keep their place and rank, and all conspire the public good, then
peace will nourish, and not till then.
_Direct._ VI. Avoid all revengeful and provoking words. When the
poison of asps is under men's lips, (Rom. iii. 13,) no wonder if the
hearers' minds that are not sufficiently antidoted against it, fester.
Death and life are in the power of the tongue, Prov. xviii. 21. When
the tongue is as a sword, yea, a sharp sword, (Psal. lvii. 4,) and
when it is purposely whetted, (Psal. lxiv. 3,) no marvel if it pierce
and wound them that are unarmed. But "by long forbearing a prince is
persuaded, and a soft tongue breaketh the bone," Prov. xxv. 15. A
railer is numbered with those that a christian must not eat with,
1 Cor. v. For christianity is so much for peace, that it abhorreth all
that is against it. Our Lord when he was reviled, reviled not again,
and in this was our example, 1 Pet. ii. 21, 23. A scorning, railing,
reproachful tongue, "is set (as James saith, iii. 6.) on fire of hell,
and it setteth on fire the course of nature;" even persons, families,
churches, and commonwealths. Many a ruined society may say by
experience, "Behold, how great a matter a little fire kindleth," James
iii. 5.
_Direct._ VII. Engage not yourselves too forwardly or eagerly in
disputes, nor at any time without necessity: and when necessity
calleth you, set an extraordinary watch upon your passions. Though
disputing is lawful, and sometimes necessary to defend the truth, yet
it is seldom the way of doing good to those whom you dispute with: it
engageth men in partiality, and passionate, provoking words, before
they are aware; and while they think they are only pleading for the
truth, they are militating for the honour of their own understandings.
They that will not stoop to hear you as learners, while you orderly
open the truth in its coherent parts, will hardly ever profit by your
contendings, when you engage a proud person to bend all his wit and
words against you. The servant of the Lord must not strive, but be
gentle to all men, apt to teach, &c. 2 Tim. ii. 24.[154]
_Direct._ VIII. Have as little to do with men, in matters which
their commodity is concerned in, as you can. As in chaffering, or in
any other thing where mine and thine is much concerned: for few men
are so just as not to expect that which others account unjust; and the
nearest friends have been alienated hereby.
_Direct._ IX. Buy peace at the price of any thing which is not
better than it. Not with the loss of the favour of God, or of our
innocency, or true peace of conscience, or with the loss of the
gospel, or ruin of men's souls; but you must often part with your
right for peace, and put up wrongs in word or deed. Money must not be
thought too dear to buy it, when the loss of it will be worse than the
loss of money, to yourselves or those that you contend with. If a soul
be endangered by it, or societies ruined by it, it will be dear-bought
money which is got or saved by such means. He is no true friend of
peace, that will not have it except when it is cheap.
_Direct._ X. Avoid censoriousness; which is the judging of men or
matters that you have no call to meddle with, and the making of
matters worse than sufficient proof will warrant you. Be neither
busy-bodies, meddling with other men's matters, nor peevish
aggravaters of all men's faults. "Judge not, that ye be not judged;
for with what measure you mete, it shall be measured to you again,"
Matt. vii. 1, 2. You shall be censured, if you will censure: and if
Christ be a true discerner of minds, it is they that have beams in
their own eyes, who are the quickest perceivers of the motes in
others. Censorious persons are the great dividers of the church, and
every where adversaries to peace; while they open their mouths wide
against their neighbours, to make the worst of all that they say and
do, and thus sow the seeds of discord amongst all.
_Direct._ XI. Neither talk against men behind their backs, nor
patiently hearken to them that use it. Though the detecting of a
dangerous enemy, or the prevention of another's hurt, may sometimes
make it a duty to blame them that are absent; yet this case, which is
rare, is no excuse to the backbiter's sin. If you have any thing to
say against your neighbour, tell it him in a friendly manner to his
face, that he may be the better for it: if you tell it only to
another, to make him odious, or hearken to backbiters that defame men
secretly, you show that your business is not to do good, but to
diminish love and peace.
_Direct._ XII. Speak more of the good than of the evil which is
in others. There are none so bad, as to have no good in them: why
mention you not that? which is more useful to the hearer, than to hear
of men's faults. But of this more afterwards.
_Direct._ XIII. Be not strange, but lovingly familiar with your
neighbours. Backbiters and slanders, and unjust suspicions, do make
men seem that to one another, which when they are acquainted, they
find is nothing so: among any honest, well-meaning persons,
familiarity greatly reconcileth. Though indeed there are some few so
proud and fiery, and bitter enemies to honest peace, that the way to
be at peace with them is to be far from them, where we may not be
remembered by them: but it is not so with ordinary neighbours or
friends that are fallen out, nor differing christians: it is nearness
that must make them friends.
_Direct._ XIV. Affect not a distance and sour singularity in
lawful things. Come as near them as you can, as they are men and
neighbours; and take it not for your duty to run as from them, lest
you run into the contrary extreme.
_Direct._ XV. Be not over-stiff in your own opinions, as those
that can yield in nothing to another. Nor yet so facile and yielding
as to betray or lose the truth. It greatly pleaseth a proud man's
mind, when you seem to be convinced by him, and to change your mind
upon his arguments, or to be much informed and edified by him; but
when you deny this honour to his understanding, and contradict him,
and stiffly maintain your opinion against him, you displease and lose
him; and indeed a wise man should gladly learn of any that can teach
him more; and should most easily of any man let go an error, and be
most thankful to any that will increase his knowledge: and not only in
errors to change our minds, but in small and indifferent things to
submit by silence, beseemeth a modest, peaceable man.
_Direct._ XVI. Yet build not peace on the foundation of impiety,
injustice, cruelty, or faction; for that will prove but the way to
destroy it in the end. Traitors, and rebels, and tyrants, and
persecutors, and ambitious, covetous clergymen, do all pretend
peace for their iniquity: but what peace with Jezebel's whoredoms!
Satan's kingdom is supported by a peace in sin; which Christ came to
break that he might destroy it: while this strong man armed keepeth
his house, his goods are in peace, till a stronger doth bind him,
overcome him, and cast him out. Deceitful, sinful means of peace, have
been the grand engine of Satan and the papal clergy, by which they
have banished and kept out peace so many ages from most of the
christian world. _Impiis me diis ecclesiæ paci consulere_, was
one of the three means which Luther foretold would cast out the
gospel. Where perjury, or false doctrine, or any sin, or any unjust or
inconsistent terms, are made the condition of peace, men build upon
stubble and briers, which God will set fire to, and soon consume, and
all that peace will come to nought.
Directions for church peace I have laid down before; to which I must
refer you.
[154] 1 Tim. vi. 4-6.