A SERMON TENDING TO PEACE.  
PREACHED BEFORE His MAJESTY, &c.  
At NEWPORT in the Isle of Wight, During the time of this late TREATY.  
By WILLIAM HAYWOOD D. D. and Chaplain in Ordinary to His MAJESTY.  
LONDON: Printed by Fr: Neile for HENRY SEILE. 1648.   

A SERMON OF PEACE.  ROM. 12. ver. 18. 
If it be possible as much as lieth in you, live peaceably with all men.  
MAny Precepts of morality the latter part of this Chapter hath summoned up together. Among which there is not any more important, more difficult than this I have here read you, nor at this time more pertinent. Important it is, for it comprehends the substance of many Precepts before and after it. Such as, Be of the same mind one to another: Recompense to no man evil for evil: Provide things honest in the sight of all men. Not avenging yourselves; but give place unto wrath: I thine enemy hunger, feed him, &c. And be not overcome of evil, but overcome evil with good.  
Nor this only; but it includes the whole compass of Charity towards men: so that in this one precept all the Law towards our neighbour appears summoned up. For as love is the fulfilling of the Law: so peace is the fulfilling of our love. Love worketh no evil to his neighbour: And peace multiplieth all good upon our neighbour. Peace is the compliment of all blessings upon the body politic, as health is of all blessings, on the body natural. As the safety of our natural bodies consists in a kind of peace among humours, and a union of all parts and members: So the safety of all civil bodies, in peace or harmony among several affections, and the union of all members politic. So that fulfil this one duty, and fulfil all duties, to the common society of men belonging. The happiness of private persons is contained in the public: The happiness of the public (when all is done) will be found to consist in peace. Live peaceably then, and ye take the readiest way to happiness, both for yourselves, and others, for your private and for the public interest. So that a more important duty than lieth in this Text, can hardly be imagined.  
Yet as it is very important, so 'tis very difficult. That may appear by the two limitations annexed: If it be possible, and, As much as lieth in you. If it be possible. So that sometimes the work may be neither possible, not yet lying in us. And yet even then, we are not discharged, till we have done all we possible may, and all that lieth in us, with all the faculties and powers of mind and body to accomplish it. And the latter of these will cost us difficulty enough; by which we may take an estimate, how hard a business we are now toward: and how great need, as of our utmost endeavours, so of our fervent prayers: That what appears beyond our power, the God of power and peace both, would vouchsafe to make up, and remove all difficulties from before us.  
It is his work we are about. To him that made Heaven and Earth nothing more acceptable, then to make peace among men; Nor any thing more becoming the honour of Christianity; for the very end of Christ's coming was to make it. It was the last blessing our Saviour bestowed on his Disciples at his going. Peace I leave with you: My peace I give unto you. St. Joh. 14. v. 27. The last and the first, at his coming. For at his birth, it was a main part of the angel's song, Pax in terris, Peace on the earth. When again he rose from the dead it was his first salutation, Pax vobis, Peace be unto you: Joh. 20.19. And when he began first to teach, it was among his first blessings, Beati pacifici, B'essed be the peacemakers' Himself therefore ye find styled by the Prophet, Princeps pacis, The Prince of peace, Isa. 9.6. By the Apostle, Deus pacis, The God of peace: Heb. 13. Nay, Ipse, pax nostra, our very peace; who hath broken down the partition wall: Ephes. 2.14. His Disciples termed in Scripture, Angeli pacis, Messengers of peace. How beautiful are the feet of them, that bring the glad tidings of it! Rom. 10.5. Sent forth to teach the world with peace in their mouths, Luk 10.5. known all the world over by this Charter; In this shall all mers know that ye are my Disciples, if ye have love one to another. Joh. 13.35. And what love without peace? His Gospel therefore we find entitled, The Gospel of peace; His righteousness, the work of peace; His glorious kingdom, the Peace that passeth all understanding. 'tis the general Preface of St. Paul's Epistles, Grace and Peace be with you. The beginning of the ways of God the Redeemer, who came to guide our feet into the way of peace; and the end of our way, the final sum of heavenly bliss, Lord now lettest thou thy servant depart in peace. So that neither to this life, nor the life to come; Neither to happiness temporal, nor happiness eternal; Neither to God nor Man, to policy nor Religion, can ye conceive any thing more agreeable than Peace, or any Precepts more to be valued, than such as show the way to it.  
Not to hold you too long in Prefacing; but to proceed to a division of the Text. Two parts there appear at first sight in it. First, a duty generally required, Live peaceably with all men: Secondly, a limitation of that duty, implying in some cases a dispensation of it, and that two ways expressed, if it be possible, and, as much as lieth in you: In the former general, that is, the Duty required; ye may take notice of three Particulars; first, the thing enjoined, namely, Peaceably living; secondly, the parties towards whom 'tis enjoined, and they are Men; thirdly, the indifferency or universality of those Parties, with all men. These three Particulars, together with the two limitatations annexed make in all five parts of our Text. First, Live peaceably, secondly, with men, thirdly, with all men, fourthly, If it be possible, fiftly, As much as lieth in you. To proceed orderly, we begin with the thing enjoined, which is the substance of the duty, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Live peaceably.  
Two things would here be inquired of. First, what Peace is, and than what it is to live peaceably; As touching the first, What Peace is, School-writers inform us it is, Vnio virtutum appetitivarum, a union of powers appetitive, so that all creatures capable of appetite, are likewise capable of Peace or discord, according as their particular appetites agree, or disagree. Now as of divers creatures the appetites are divers, and sometimes repugnant one to the other; so also in one and the same creature are found different appetites, betwixt which ma fall out now and then repugnant and contrariety; as betwixt the sensual appetite and the rational, whereby it comes to pass that one and the same party otherwhiles is out of peace with himself: Hence is it that Schoolmen make a double degree of Peace, one ad extra, betwixt the appetites of different parties, which they call concord, or outward peace. Another ad intra, betwixt the several appetites of one and the same party, which they call mental or inward peace. To the accomplishment of Peace in its perfection, both these would concur. First, a quiet of our own hearts within, that our affections be not divided among themselves, by running after contrary appetitites. And secondly, quieter concord with our neighbours without, that their affections contrary to ours, divide us not against them. Of these twain, the latter in our Text seems principally intended, namely, outward peace, or concord, for it is, Live peaceably with men, and yet the inward may not be excluded, because unless a bosom peace be well cherished, external peace is quickly broken: Inward tranquillity (saith one) is the ground of outward, unless our domestic appetites amongst themselves be at unity among our neighbours, we cannot choose but jar and breed dissension. Whence it followeth, That no evil man can rightly fulfil this precept of our Text, because such an one is destitute of inward peace, his conscience ever and anon raiseth tumults within him; his reason and his sense distract him several ways, and he obeyeth two Masters, with others therefore he can hold no constant friendship, who is so unstable and at variance with himself, Non est pax impiis, There is no peace saith my God to the wicked, isaiah 57.21. How can there be? While their bosoms within, are like a troubled sea, whose waves cast up mire and dirt? And yet an appearance of peace there may be for a time, as betwixt Herod and Pilot there was (you know upon what occasion) but as true friendship that cannot be, which is not founded in goodness, no more true peace: for peace and friendship go together: False peace and not to be trusted is the friendship of wicked men, for while they pursue each one the pleasure of his sensual appetite, to have their fill of these temporal good things (things which cannot be enjoyed by many) needs must they fall sometimes upon desire of the same honour, or profit, or pleasure, which diverse cannot share between them, from whence ariseth envy, trouble, and discord, driving all peace out of doors.  
To give you therefore the right Peace here described: It is such a Peace as preserves, first, our own hearts and affections undisturbed within. And secondly, upholds lasting concord and agreement with our neighbours without. Both these would be had, for to keep outward correspondency and not inward, to make show of Peace in our behaviour while our hearts are fraught with envy and malice, what can be worse hypocrisy? And to keep inward peace, without any outward signs, as great an indecorum, if not impossibility; for how can any think his conscience should be at peace with God, whose actions are not peaceable towards men? He that loveth not his brother whom he hath seen, how can be love God whom he hath not seen? saith St. John: and he that keeps not peace with his neighbours with whom he hath not always to do; how can he keep peace in his own affections with which he hath ever to do? Both kinds therefore must go hand in hand: And so ye see in part what Peace is.  
Next we demand what it is to live peaceably? What should it be, but to dedicate our lives and labours to the maintenance and propagation of this Peace? not only to preserve Peace where it is, but to introduce it where it is not. Nor to restore Peace alone, when it is lost, but to continue it after it is found; nor to cherish Peace only, abiding with us, but to hold it fast when it would part from us, and when it is gone, to pursue and seek after it, never to rest while we have found it. Inquire pacem (saith the Psalmist) seek peace, and Pacem persequimini, follow after peace, Heb. 12. Be instant, and seek earnestly as ye would for some precious jewel being lost, or some dear friend parted away in displeasure; and when ye have found it, make much of it: nourish it, protect it, strive to prolong and enlarge it; all this is comprehended in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not only to obtain, and purchase, but to maintain and propagate Unity all we may, and to look that our Peace be right and orderly, without deformity, schitme, or partiality, without hypocrisy, oppression, or injury, to live particular, without inconstancy, or giving over: well therefore rendered, Not have peace (as some Translators read it) but live peaceably, that is, continue in Peace.  
Many and weighty are the labours comprehended in this, word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Live peaceably, 'tis but a short saying, but very tedious and wearisome offices it requires; one while we are to study all things that may please and reconcile, another while to take away all that may distaste and give offence. Sometimes all manner of molestations are to be endured, and we must not be weary of our patience; and sometimes our own right yielded up to mitigate other men's impatience. Above all the manners and dispositions of those we deal with would be observed, that we offend not unwittingly, many indignities are to be put up, many affronts foe given, many injuries and unkind speeches buried in oblivion, and all little enough to make up this duty of living peaceably.  
Nor is it a business thus laborious only for the practice, but general also, for the obligation, As live peaceably with all men: So all men whosoever ye are think it your duty thus to live. 'Tis a precept not for mean men only, who are liable to suffer injuries, but for great and mighty ones specially who have power to do injuries; nor for inferior people alone, who live under then shelter of Peace, but chiefly for Governors and Magistrates who have the custody of Peace; nor for learners only, whose dissensions are often out of ignorance, but special for Teachers, who can spread dissension by their knowledge: For all men, and of all sorts, it is a needful duty. That neither their meanness make them despair of seeking Peace, nor their greatness render them careless how they break Peace. For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here stands plural, that is indiffinite, and general. All men by all means, to endeavour this peaceable living.  
Y●s ye will say, with whom we are able we are willing, peaceably with God, peaceably with our own consciences, peaceably with our family within doors, it may be; but this is not enou●h: the peace here enjoined, is ad extra; not within doors only, but without. Peace with ourselves and our own houses, yea and peace with other men too. That's the next Point of our division onward, viz. The parties towards whom this duty is enjoined, 'tis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Peaceably with men.  
And with good reason have we the parties thus plainly expressed, lest any should boast (as some do) of their inward peace, while we see no outward fruit. At peace with God, and their own consciences, O that they are! sure of their election, no men more; and yet so unquiet with their neighbours, so full of carping, censuring, wrangling, and faultfinding, so little peaceable outwardly, as no men less. Are these the sons of peace think ye, or any friends to it, who for an unkind word, can treasure up many years malice? For crossing them in their fond opinions, raise slanders, spread libels, practise all mischief to undermine their brethren, or make them odious: for discovering some dislike of their faction, fall to hostility, rob, and spoil, and pursue with the sword, men under the same Laws, and Religion with themselves? And yet many of these love God with all their hearts, that they do, and are so possessed with his Spirit, forsooth, the spirit of Peace that they cannot err again; A likely matter doubtless, that the spirit of Peace should abide in their hearts, whose works tend to nothing but dissension? show me thy faith by thy works (saith St. James) so may we say, show us your inward peace by the outward fruits of it; witness your love to God by your love to your neighbour, If not, never talk of regeneration and peace made with heaven, while so little tokens of it appear upon earth. Out of the abundance of the heart the mouth speaketh, and by the disposition of the heart man worketh; if no peace in the works, no peace in our words or speeches, than none in the heart, questionless: Never therefore boast of Peace, other where seated, unless ye have peace with men.  
With men: And that every way; with their affections, and with their judgements with their purposes, and with their persecutions, with their conceptions; yea, and with their opinions, if it be possible.  
And yet where we speak of opinions; worth noting it is, what Aquinas tells us, That Peace is properly a union of parts appetitive, not of parts intellective. If we vary in opinion one from another, this ought not to breed variance in our wills by and by, were men, as they should be, peaceable. But because most people are wedded to their affections, making opinions and all, bend after their sensual appetites; therefore where they find others differing in opinion, immediately they make a rent in affection too, all because their own opinions are too much affected. Whereas it becomes charity, not to follow the sway of our sensual appetites and affections, but to be governed by reason. And to interpret the opinions of others with favour, so long as they are not dangerously destructive to the Christian faith, or the common quiet. Nay, a peaceable mind will abate somewhat of the stiffness of his own judgement for peace and charity's sake, and deny his own wisdom in matters of less importance, to salve other men's folly. And this makes the precept of our Text very difficult, for what more various, than the opinions of men? Tot homines, tot sententiae; Easier it seems to have peace with wild beasts, peace with diseases and furies, peace with winds, and Seas, then with men in this sense; And yet as far as divine truth, and the public safety permits, we are to labour after this peace also, so we can in any fort reconcile men's meanings to the truth, or bear their untruths, without peril of the church's disturbance, we are to endeavour peace; not with men only, but with the affections, the judgements and opinions of men.  
With the judgements and opinions of men; but yet not with the wrongfulness of their judgements, nor the error of their opinions: no, take heed of that. It is live peaceably with men: not with the vices, and corruptions of men; but with their persons, and with the persons live peaceably as we ought we cannot, unless we be at strife with their corruptions. He that rightly loves the nature, hates the depravation of what he loves; and he that is a true friend to such and such parties, he can be no friend to that which destroys and mars the parties. Think not yourselves therefore tied to consent to the errors of men. Sooth them not in their vices: nor with those false prophets in Ezekiel, sow pillows to the elbows of sinners; or cry peace, peace, to those whose just destruction is threatened from heaven. But setting their vices, and dangerousing agements a side, have all peace with the parties, bear no manner of hatred to the man, however ye abhor the wickedness of the man, but pity him in his person as your brother, endeavouring to cure him, and set him right, preferving all charitable friendship in your hearts towards him; how ever for the soundness of his future peace, ye be constrained sometimes, to suppress all outward tokens of present peace. Nor think it enough that you stand thus charitably affected to some few, whom you can well brook, nay there follows after the parties, the indifferency or universality of the parties, Live peaceably not with men only, but with all men; which is the third point of our division.  
With all men: That is, not with our friends, or Benefactors alone; why who doth not so? But with our very Enemies and persecutors. For this is right Christian perfection, to love those that hate us, and return good to these that hurt us. Cum his qui pacem oderunt, pacificus eram, (saith the Psalmist) with such men have I laboured agreement, who when I spoke unto them thereof, made them ready for battle. Psal. 120.6. And to do our text right: this comes home to the meaning of the Apostle. For the believing Christians in Rome to whom St. Paul wrote, were but a small party, in comparison of those Infidels, Pagans, and Jewish proselytes, wherewith the world then abounded, from whom because little quiet could be expected, if they made open profession of their belief, he wills them to avoid all visible scandals, and as much as in them lay, to have peace with these of a different faith, giving no offence neither to the Jew, nor to the Gentile, nor to the Church of God, for if you love them that love you only, what reward have ye, and if ye salute your brethren only, what do ye more than others; Nay, live peaceably with them that would have no peace, overcome their evil with your good, and convert the bitterness of their malice, into sweetness and concord, by the abundance of your kindness and peaceable carriage; have peace not with your acquaintance only, but with strangers and aliens; nor with good men alone, but with evil too; nor with quiet natures and none else, but with froward and perverse; nor with friendly neighbours that use you well, but with cross and contentious ones, yea with your enemies, oppressors, and persecutors, never so far estranged, in affection, purpose, or Religion, do as much as in you lieth to have peace with all men.  
And good reason for it, both in general and particular. In general ye are commanded to love all, and consequently to your power to agree with all: If no agreement never talk of love; Peace is the fruit of love, and therefore a 'mong fruits of the Spirit, set by and by after love, Gal. 5.22. As far as your love extends, therefore your peace should extend, none to be excluded from the limits of your concord; because none to be excepted out of your love your neighbour as yourself, that is, every man as yourself: And if love may not be denied to our enemies, than not Peace neither. Servants be obedient to your Masters, not to the good and gentle only, but even to the froward (saith St. Peter) for this is thankworthy, if for conscience sake ye endure grief, and for the love of peace be content, not only to do well, but to suffer evil too. This in general.  
In particular. There is not that condition of men to be produced, for which some reasons and inducements appear not to invite us to peace: Are they our friends, our acquaintance, family, or alliance, why, what a shame is it to fall out with such? 'Tis like the jarring of humours in one and the same body, which usually foreruns sickness and death; so is it if men of the same lineage, and blood, the same country and breeding, the same order, profession, or Religion shall be at enmity; Are not these bonds sufficient to keep us from hatred? With whom do we think to have peace, if civil relations, if sacred knots and obligations cannot hold us in. Are they strangers to us? so much the more to be honoured and pleased that they may not speak or think ill of us whom we shall meet but seldom; Are they our betters? take heed how we provoke them, they have power on their side, or may have quickly; Are they our inferiors? pity to contend with such weaklings, whom be their cause right or wrong, we in respect of our mightiness shall still be thought to oppress; Are they our enemies, and such as have wronged us? so much more glorious the victory, to maintain peace with them that hate peace, and to overcome their evil with our good; Are they foes to our Religion, enemies to the truth of Christ, men of reprobate and wicked manners? have as little conversation with them as you may, but have peace notwithstanding; to shun them ye are allowed, ye are not allowed to strive with them: the like may be said of the worst of our Persecutors, infidels, schismatics, atheists, Incendiaries of Church or State: though you are to beware contagion from them, yet to your power preserve Peace and Charity with them; pray for them, revile them not, enter not into open contentions and comparisons with them; let them not in any case fire you into impatience and strife; but endeavour with all meekness of wisdom to win them home, and draw them to the right. No unreasonable doctrine it is therefore, though it be a difficult one. Live peaceably with all men.  
Yea, but how if no peace will be had unless I partake of men's wickedness? No living in Bethel unless we will worship the golden Calves? No stopping the mouths of wicked Elders, but by giving up our Chastity, as poor Susanna was put to it? No appeasing the unruly multitude, unless we will affirm an impious lie? which was the cause of Calib and Joshua among the ten Spies. No scaping the rage of the people, unless we assist them in setting up a new fangled Religion after their fancy, as Acon was constrained to do, shall we make light of our conscience, and forsake God and his truth for our quiet sake? No, there is no such necessity laid upon you, ye are not so straight laced, there followeth a difpensation in the Text when such cases falls out, and that not a single one, but a double, If it be possible, and as much as lieth in you. That brings us upon the fourth general of our Division.  
If it be possible. So than 'tis apparent sometimes it is not possible. And as much as lieth in you. So that there are seasons when you can do no good upon them. A twofold exception there appears therefore from this general rule. One rising from the nature of things themselves. If the difference be such as cannot be reconciled with safety to a good conscience, then look to your conscience, let peace go. That ye have in, If it be possible. Another from the measure of the party's ability if it exceed not our strength, if it fall within our compass; and if it do not, why yet we are bound, as far as our ability reacheth howsoever. And that ye have, in quantum in vobis, as much as lieth inyou. If one of these will not take place, the other may; if the work of peace in itself be not possible, if we can●●● reconcile those who are to be gained with nothing but the 〈…〉 ur souls, yet at least, Quantum in vobis, that is possible; we may do still as much as lieth in us, though toward us outwardly, such adversaries will have no peace, yet inwardly we may have peace toward, them; though the complete perfection of the work they will not permit, yet the endeavour of the work so far as are able, in us they cannot hinder; And that shall suffice to discharge us. Of these two conditions, therefore briefly in their order. And first of the former, If it be possible.  
A form of speech this is which implieth often difficulties in the business; and sometimes impossibility; difficult where the parties to be reconciled are froward, and self-willed enemies to Peace in David's language. Impossibility where no agreement will be had, without loss of a good conscience: Where God's honour, or the administration of Justice, or the discharge of our calling lieth at stake, so that we cannot have peace with men, unless we will be irreligious, unjust, or unfaithful. In the former case where peace is only difficult; that should stir up our diligence the rather; endeavour with so much the more patience, and unwearied industry, to overcome the frowardness of those we have to deal with; and where so precious a jewel as Peace is to be compassed, with expense of our labour or our substance, there spare for no cost or pains. But where it is impossible to a servant of God, where nothing will do it but the sale of a good conscience, there rouse up our courage, and prefer not outward peace before inward; men's contentment, or our own temporal commodity or safety, before God's honour, our souls quiet, and the public good. But it will here be demanded, how we may know when Peace is possible, when not: Six cases are mentioned by some Divines, ye may refer them to the three heads aforenamed, of Religion, Justice, and Faithfulness in our calling. Of Religion first. God himself (in case his public worship be endangered) enjoins us flatly to break the peace. If thy brother the son of thy mother, or thy son, or thy daughter, or the wife of thy b●some, or thy friend, which is as thine own foul, entice thee secretly saying, let us go and serve other gods which thou shalt not know, &c. Thou shall not consent unto him, nor hearken unto him, neither shall thine eye ●itty him: 〈…〉 not spare, nor conceal him, but thou shalt surely kill him, Thy 〈…〉 ●all be first upon him, and afterward the hand of all the people, Deut. 13.6. Thus ye are to understand it, in case of temptation to manifest Idolatry, Blasphemy, heresy, or apostasy, from the true faith and worship of God: we can have no peace, nay, we can have no mercy; we are not allowed to spare and conceal the party so tempting us, but deliver him up to just punishment, be he never so near, or dear to us. Secondly, where ourselves are persecuted for Religion, or virtue, or obedience to God's Law in any kind, and there is no way of satisfying our persecutors, or delivering ourselves from trouble, but by denying our faith, yielding up our virtue, or violating our obedience to God's commandments. In these two cases, the one offensive, the other defensive; for preservation of our Religion, and our duty to God no peace possible.  
Two other cases follow, which belong to Justice. One where we are passive, or those who are one with us: and we are violently assaulted contrary to Law and equity. We may then break the peace for our own preservation, in defending ourselves, so we do it Cum moderamine inculpate tutelae, go not beyond what is needful to our honest defence, or theirs who depend on us, as our wives, children or family. The like holds when we are violently handled, because we will not join with others in breaking Peace, and trampling down Justice. Cast in thy lot among us: We will find all precious substance, and fill our houses with spoil, Prov. 1.13. Thus where in defence of Justice to ourselves, and our own private, being innocent, and against wrongful Authority, our lot is to be passive. Another case may fall out, wherein it becomes us to be active, though ourselves, in our particular interest suffer not: and that is, where we see our innocent neighbours wrongfully abused, and distressed to extremity by lawless hands; we may there rise up in rescue of oppressed innocence, and do as much in our neighbour's case, as we would wish done in our own. Thus Lot resisted the Sodomites in behalf of the Angels whom they invaded with violence: And Moses succoured the Israelite striving with the Egyptian, Exod. 2.12. And thus every good man, armed with wealth and power, may, and aught to stand up in defence of the poor widow and fatherless, against their tyrannous oppressors. Nor are they breakers of the peace in so doing: but these cruel grinders of the poor, whom they resist.  
These two belong to Justice. Two cases more remain which concern faithfulness in our Calling. One where we are Magistrates, with power sufficient in our hands, and have the custody of the public peace committed to us. There as in defending the innocent we must be stout; so in chastising the guilty not timorous, nor suffer dangerous offenders to scape unpunished, for fear of disquieting ourselves or them. The peace is rather broken by tolerating such monsters, then by our stirring to correct them. The like is to be said for lawful officers of Justice, sheriffs, Bay liffs, sergeants, Constables, being lawfully deputed by right and authority from their Prince, and country, they may and must break the peace with those they go to arrest or apprehend according to their Office; if without breaking the peace it may not be done. To this head ye may assign all the work of the Souldiary in a lawful war; Commanders, Captains, or common Men; for what are soldiers, if duly called, but legal executioners of Justice upon rebellious offenders, whom supreme Authority hath rightly condemned? This is one case of fidelity in our Callings; where in protecting the innocent, or punishing the guilty, we are constrained to open war. Another is in reproving and admonishing transgressors, a war more private; and this in some degree belongs to every man by his general calling, as a Christian, and a debtor of Charity to all men: for 'tis a direct charge of Almighty God, Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, Levit. 19.17. And if thy brother trespass against thee, go and tell him his fault betwixt thee and him. Matth. 18.15. where we see our neighbour in deadly peril of his soul, we may and must rebuke him, and not fear breaking the peace with him, so the manner of our reproof be charitable and discreet, and the occasion probable, to do good by our reproving. But Ministers of Christ if we be, and so have a special calling to reprove, Necessity is then laid upon us, and woe be to us if we be silent: afraid we must not be to speak, where its likely we shall do not hurt, how little hope soever there be of do●ng good. Toward those under our charge, if it be, the bond of our partleular calling lieth heavy upon us then. Son of man, I have made thee a watchman over the house of Israel, Ezek. 33.8. When I threaten the wicked, if thou speak not to warn him: he shall die in his iniquity, but his blood will I require at thy band: Then whether it be likely by our reproving to amend, as David mended by nathan's, or likely rather for our unfaithfulness to be enraged against us, as Ahab against Michaiah, and Herod at St. John Baptist, yet upon the Lord's errand we poor Ministers must go, come life or come death, come peace or come war, only where its probable we shall endanger others by reprehending, and fire offenders into more mischief, there both charity and discretion alloweth us to be silent. In all other cases to have peace with known sinners, is to have war with God, and our own consciences. Nor fear we to be charged for Peace-breakers, in troubling the dangerous ease of wicked livers; it is they that break the peace, not we; who fear not to break the Laws of God, saith Ambrose. Who was it troubled Israel, think you, Ahab or Eliah, or who to be blamed for disquieting the land in Zedekiahs time? Jeremy or the seditious Princes of Judah, that would not endure Jeremy's message from their Maker? Nay, he that transgresseth breaks the peace (saith Chrisostome.) He that reproves transgressors (specially God's Ministers) doth but his duty. And so ye see the six Cases wherein at all times it may not be possible to have peace with all men. Howbeit in all these cases, and in all others imaginable, one thing remember: Though you be forced to break the peace outwardly, preserve it inwardly; though in rebus ipsis, ye be compelled to strive, and in word or deed to have contention, yet in heart be at peace: Still be prepared inwardly with hearty love and readiness to agree, when ever the offence outward shall be removed. And this is our Qumtum in vobis, the second limitation: As much as lieth in you. Though it be not ever possible, yet as much as lieth in you, live peaceably with all men. That is the first and last part of our Division.  
A limitation we have here, not to be spared at any hand, we cannot say, if it be possible, is proviso enough; nay, even when it is not possible to have peace on both sides, somewhat lieth in us, still to be done, that there may be peace on one side. That long of us it may not be, the knot of unity is broken. If it be possible, had that only been said; why then in any of the cases aforementioned, or in any like; we should have thought ourselves, upon a little trial, clearly at liberty. Being no longer possible to make peace, let go the reins to strife, never seek farther means to agree, but if peace succeed not at first offer, wrangle, and brawl, and break charity with all bitterness, and never have done. Nay: Even there, where ye cannot agree; do yet what lieth in you to agree: Seek peace, and ensue it still, even when the Sword of War is in your hand. In this kind it is ever possible to fulfil the Apostles precept: Have peace with all men. That is, do what lieth in you towards it. To settle perfect peace on both sides is not ever in our power. Concord, as it is betwixt two parties at the least, so upon the good will of both parties it depends. Unless both sides yield and meet, no true concord. Wherefore if one party continue perverse, perfect peace is a thing impossible: yea but Quantum in volis, that is not impossible. There may be peace, on one side, one party may be willing to agree, and do all that lieth in him toward it. And then doubtless, 'tis no more long of him, he hath fulfilled this Text, and liveth peaceably with his Neighbour, as far as is possible on his part. But ye will ask, What means are to be used? Or when may we persuade ourselves, we have done what lieth in us to live peaceably? Sundry Rules are here given by sundry Authors. I shall point you briefly to some of the principal by way of Application, and so commit you to God.  
First then, where ourselves only are injured, God's honour, and the public not endangered: there by our own private wrongs sit we down. Forgive, forget and put up without more ado; seek no manner of revenge for such. For as the former clause, If it be possible, provides for the glory of God, and the common welfare, that the public take no wrong. So, as much as lieth in you, provides for safety of our own souls, that in prosecution of private injuries we lose not charity, and so loose Heaven. If therefore he be a froward enemy, and difficult to be won, do not you sit down by and by, and say; Peace is no more possible, I am dispensed within this quarrel; But assay with all loving offices to win him, and do to the utmost of what lieth in you. Is he weak? Bear with him. Captious? give him no offence. Is he humoursome? observe times to please him. Is he over-talkative? say little to him. If hasty to anger, provoke him not. If stiff upon what he conceives his right, part with some of yours. If with good usage to be won; cease not heaping all manner of kindness upon him. If with yielding to be wrought on, submit and give place, yea though your cause be the better, so the public suffer not. If none of all this will do, yet still pray for him, love him, hope the best; give not over by the mediation of others to gain him, though your personal endeavour be fruitless. Thus it becometh us to fulfil all righteousness, and being strong in love, to bear the infirmities of the weak, and not to please ourselves.  
Singular to this purpose is that memorable Protestation of St. Bernard. ay, my brethren, what ever you do, am determined still to live peaceably, with you, and to love you, how little soever beloved of you: I will cleave to you, though I find you unwilling; Nay I will cleave to you, though myself be unwilling. Long since have I chained my heart to yours, in the firm bond of charity, that steadfast knot, that falleth not away; with those that be turbulent, I will be calm; with those that trouble me, meek and patient, like one no way troubled. At all times will I give place to wrath, that at no time I may give place to the devil. Those that are intractable, will I weary out with friendly offices. Them that are unthankful, will I lade still with more benefits. Those that despise me, will I not cease to honour. In ill language I will go away with the worst. In good language I will strive to have the best; And even those that revile me, shall for my mild behaviour be forced to admire me, if not commend me. This is the voice of a Soul, fully bent on the discharge of this Text. And he that is as ready to do all this as to say it; we may be confident comes very near the Apostles meaning in this place.  
That these Lessons appear not too hard for us, take notice of the fountain virtues, from whence they proceed. And those are, humility, Love, and Patience; Three virtues, which well settled in us, would take away all strife in the world, and make up our Quantum in vobis abundantly. Humility first would teach us to stoop to inferiors, and though our cause be the better, yet to yield for Peace sake, and the common benefit, to men in a worse: Bear ye one another's burdens (saith the Apostle) and so fulfil the Law of Christ. Galat. 6.2. Bear a burden he cannot well, that will not stoop to take it up 3 Agree with his adversary, he will not easily, who is high minded, and despiseth his Adversary, disdaining to incline and bend to men in virtue, or power, beneath him.  
But Love removes this difficulty; Love as it covereth a multitude of offence, so it can bear with a multitude of infirmities; teaching men to look not every one on his own things, but on the things of others. Not to be wise in our own eyes, or stiff in our own judgements; that is, to please ourselves, but every one to please his neighbour for his good to edification. By love we set ourselves in our neighbour's stead, accounting ourselves one person with him, esteeming our neighbour's benefit, ours, his grievance, ours, and so doing in all respects, as we would with done to ourselves; such love crowns our humility: when the Apostle therefore had exhorted the Cal●ssians to humbleness of mind, he adds to make sure work, Above all things put on Christ, which is the bond of perfectness, Col. s. 3.14.  
Charity being well put on, will lead us to patience and long-suffering, the hardest burden of all three. But to love nothing is hard; How many unkindnesses, and unthankful carriages doth love teach Parents to bear patiently from their children? It is no love indeed that is not long suffering. By this we draw near the semblance of God's love, who is kind to the unthankful and the evil, making his Sun to shine upon the evil and the good, and sending rain upon the just and unjust. By Patience we are enabled for the most needful work of all to the continuance of Peace, namely, not avenging ourselves: for of the two, more guilty is he of strife, that renders evil (saith one) than he that offers evil. He that doth wrong seldom thinks it wrong, his insolence or his ignorance persuades him 'tis but right; but he that requires wrong, is persuaded 'tis evil he hath suffered and evil he resolves to render, so he confesseth the wrong: Somewhat worse of the two therefore it is, to requite injury, then to offer it, worse for Peace, if not for conscience. The Proverb there holds true, That the second blow breaks the peace, not the first: for were we patient in taking wrong, and rendered not evil for evil, all strife would shortly be at an end, the fire would go out of itself.  
Now if with all our Patience, and Love, and Humility, we cannot win our adversaries, yet we are not discharged, This Quantum in vobis reacheth further still. To our Patience, we are to add Perseverance, Not to be weary of well doing, that is, of suffering evil with patience, but hold out in our meekness and forbearance, still offering reconcilement, still ready to forgive and agree, if our adversaries never so late will come in, though we are smitten on one cheek, turning the other; though we have lost our coat, ready to part with cloak and all; so Peace may be found in the end; and if no peace come yet never give over praying and endeavouring, and trying all possible means, that so the fault may not lie on our sides, but that it may appear to the world, we have done to the utmost of what lieth in us; and having done that, refer the event to God, Saying, O Lord, we are ready to do and to suffer for the love of Peace whatsoever thou shalt enable us: But if for the punishment of our sins, and the chastisement of this Nation, it be thy pleasure still to withhold so great a blessing, yet give us hearts always detirous of peace, ever more patient and acknowledging our strips lighter than we deserve. But if our tears and supplications after such a length of suffering may find any acceptance with thee; be pleased, O Lord, to defer the blessing no longer; but say to the destroying Sword this day, It is enough. Stop the issues of blood, and heal the wounds of this fainting Kingdom: Soften the most obdurate hearts that block up the way. Thou that art the God of Peace, command peace, make it thine own work. So bless this Treaty, that it may answer the hopes and desires of thy poor servants; And that our lives and conversations may answer those vows and promises of amendment and thankfulness, which upon granting our desires we have made to thee; that so peace with our Brethren may further the peace of a good conscience, and ease of conscience lead us in due time to the peace of thy kingdom, even that Peace which passeth all understanding. To which we beseech him to bring us, who hath shed his most precious blood to purchase it for us. To whom with the Father, and the holy Spirit, &c.  
FINIS.