SECT. I.

I. AS concerning the Proposals for an Accommodation, or Composure of Differences, &c. something already has been said in the Introduction: Now, as touching the aforesaid tender and healing Epistle from Bristol, some Friends on both sides may remember, That is was carefully delivered to them by our dear Friend John Osgood, who, after having imparted it to several, he also used his utmost endeavours, by perswa­ding them to a Complyance with what was therein recommen­ded, and afterwards divers other Friends had the sight and perusal of it.

II. But alas it appears too plainly, that it was not so tender­ly regarded, at least not Answered, so as ought to have been. [Page 16]And indeed seeing that to this very day the desired effects thereof are not yet produced, must it not be concluded, that there was both a great neglect and remissness somewhere, and the wholesom Councel and Christian good advice therein given to Friends, was neither followed nor favourably intertain­ed so as to be practised? Now Friends its left to every one, both seriously to consider, and also soberly to reflect upon themselves whoever they be, that find they are particularly concerned herein, and were really the chief cause or occasion thereof.

III. However it is hoped that it is not as yet too late to amend what has been amiss in this or any other respect, and to take an impartial and ponderous review of the abovementio­ned, so as to endeavour to recover (whilst there is yet a time and opportunity afforded,) what has been lost either through care­lessness or unwillingness, which surely would not appear half so difficult nor uneasie, as may seem to some, if but once the manly part, or that selfish conceited revengeful-like part (where any thing of it is yet alive in any,) were laid aside and subdu­ed, and the holy precious Cross truly taken up to all Peevish and Stubborn Wills, harsh and sower Inclinations, cunning crafty Reasonings and Consultations with Flesh and Blood, and to that untoward Disposition of too much justifying every one themselves, and as much Judging, and too severely Con­demning others (an Epidemical Distemper, which Mankind is too generally and naturally Incident to;) And if that even, sweet, moderate Temper, Peaceable, Lowly and Charitable Frame of Spirit, might once so prevail, and appear in all, so as to remove all all kind of Personal Prejudices, Private En­mity, Revenge or Hatred.

IV. Then certainly would not all be as hearty, and desirous after a Reconciliation, Peace and Friendship one with ano­ther, again as ever formerly, they might be Eager, Earnest, and Hot after Contention, Variance, Dissention and Separati­on from one another? neither then would they be content or at quiet, till the same should be brought to pass, or at least they had used their utmost endeavours for a re-uniting and bringing all together again; and it is but what the Lord both requires [Page 17]and expects, of every one so to do, according to their Power and Capacities.

V. That so the World and our Enemies on all hands, may no longer reproach us, and say we are become such enemies one to another, that it seems impossible that we will ever agree, or be Friends together again; and that we are of all People, the worst to be Reconciled, or that there is not a wise Man a­mongst us to Compose our Differences, or else if there be, that we are very ill-natur'd, and wholly averse to comply to any Christian and reasonable Terms, and hear of no kind of Expe­dient for a Reconciliation, nor yield to any equal Proposals that would tend to a better Accommodation of Matters; and that it appears, some do delight more in a separation and being di­vided asunder, than to dwell and meet altogether again, as Brethren of one Heavenly Father, and belonging all to one Family in true Love and Friendship.

VI. O Friends, is not the one, that is, the former, as comely and as amiable a sight as can be seen amongst the Children of Men, as its expressed very fully and excellently in the 133 Psalm. 1, 2, 3. vers. Behold (saith he) How good, and how pleasant it is for Brethren to Dwell together in Ʋnity! It is like the preci­ous Ointment upon the Head that ran down upon the Beard, even Aaicons Beard, that went down to the Skirts of his Garments as the dew of Hermon, and as the dew that descended upon the Monntains of Sion, for there the Lord commanded the Blessing, even life for evermore.

VII. And indeed as here is great blessing that attends Unity and Concord, so the contrary must needs accompany Discord, Disunity, &c. and which is very Unpleasant, Uncomfortable, and Uncomely: And as it is highly Offensive and a great evil before the Lord, so it is a great, and may prove a fatal stumb­ling-block to many, and a cause of sad reproach to see a People all own the same Principles of Religion, all under the same Profession and Denomination, and yet cannot agree nor meet in one and the same place together as Friends and Brethren.

VIII. Psal. 1.20. v. 5, 6, 7. Doth not this occasion some to take up that complaint which David did in his time, Wo is me (saith he) that I so­journ in Mesech, that I dwell in the Tents of Kedar, my Soul [Page 18]hath long dwelt with him that hateth Peace; I am for Peace, but when I speak they are for War. O Friends what true qui­etness, Peace or satisfaction can those enjoy, or bespeak to themselves, who have been or are the chief cause of this unhappy Separation, and do obstruct it still from being otherways, and do hinder an amicable Composure of differences, being of such a rigorous severe Temper, that they are for exacting to the very utmost Farthing?

IX. Friends Remember and practice the Apostles good advice and caution; Rom. 12.17. and 19.20. Recompence (says he) to no Man evil for evil, but overcome evil with good; and avenge not your selves, but rather give place unto wrath. Is not this one of the hardest Lessons that can be learned by too many, especially such in whom Pride or passion prevails? And if the professors of Christianity were but once brought to take up their Cross, to deny themselves in this one thing, viz. Revenge (whether by Tongue or Hand, or other ways, as there are too many ways, some more secret, others more open whereby Revenge is shewen) which is a necessary and material point of true Reli­gion, as to the practical part thereof; O how soon then would there be an end put to all the Heats, Broils, Contests, Animosi­ties, &c. which abound amongst them, and how easily then might they be Reconciled, to and at Peace one with another? For the aforesaid excludes all manner of Revengeful Retaliations, Re­flections, or Exasperations towards any, friends or foes; and if we be advised as we are in another place, Ja. 4.11. not so much as to speak evil one of another, much less to do evil one to another. And in Zach. 7.9. Thus speaketh the Lord of Hosts, saying, Execute true Judgment, and shew mercy and compassion every Man to his Brother. And oppress not the Widow, nor the Poor, and let none of you Imagine evil in his Heart against his Brother. Read the 11, 12, 13. vers. the sore Judgment that came upon them for their refusing to harken, and did not do as above mentioned.

X. Surely, to be implacable is far from being like unto Chil­dren in malice, 1 Cor. 14.20. as we are Counselled to be so innocent and harmless as they are; for we know that though they do some­times quarrel together (and that about meer trifles too) yet they are as soon pacified and made friends again, it being con­trary [Page 19]to their natures to retain long their wrath, or anger one towards another, as it is so with some good natur'd persons, (that it is more like to Men in Malice that are very rough, hard­hearted, difficult to be reconciled ever again) and Children in understanding; and quite contrary to what the Apostle exhorts, Eph 31.32. to let all Bitterness and Wrath, and Anger and Clamour, and evil speaking, be put away from you; and be ye kind one to another, and tenderhearted, forgiving one another, even as God for Christ his sake hath forgiven you.

XI. But we fear there are those who are so implacable, that they will rather forfeit, or run the hazard of losing forgive­ness from God to themselves, than to forgive others; and in­deed an unforgiving is a sad Sign of an unforgiven person: O how hard may it go with many such, if the Lord should an­swer them according to what sometimes they may verbally pray, and in a formal manner repeat these words oftentimes, and yet never receive any benefit by them, viz. forgive us our Sins as we forgive them that Sin against us; Let such read Mat. 6.14, 15. v. saith Christ, for if ye forgive Men their Trespasses your Heavenly Father will also forgive you. But if ye forgive not Men their Trespasses neither will your Father forgive your Trespasses: And in another place he saith, Shouldst not thou also have had Compas­sion on thy follew servant, even as I had pity upon thee, and his Lord was Wrath, &c. so likewise shall my Heavenly Father do also unto you, if ye from your hearts forgive not for every one their Trespasses; read Mat. 18. from the 23d. to the end.

XII. Well Friends, its a heavy Judgment for any Person or People to be given up to an Irreconcilable and Implacable Spirit of Revenge and Malice; they themselves at last will have the worst by it. And the Lord may, and its the firm Faith of many, that he will certainly in his own time, and according to his infinite Wisdom, find out some other way (if there be still an ob­stinacy, stifness and unwillingness,) to comply with, & pursue such Christian & Prudent Methods, as ought to be complyed with, in order to a happy Reconciliation, Union and Friendship,) by which he will bring and Unite together the sincere, honest and simple-hearted on both sides, (who are Innocent in their [Page 20]minds to the Lord, and have no by-end, private interest or design, nor prejudice in their hearts towards any) into true Love, Peace and Concord: And as for those who do continue stiff, stout, and high-minded, will not in the least yield, nor by no means be brought to be of a flexible, condescending, ten­der frame of Spirit one to another, but say as the proud Pharisee, I am not as this Publican, or like to those of Old, which said, stand by thy self (or further off) Come not too near me for I am holier than thou, &c. let them beware lest it befal them as it did those that even their Sacrifice became as Smoak in the Nostrils of the Lord, Isa. 65.5. and he abhorred their offerings; and as they do delight themselves in a separation (and at a distance one from another, and reckon it better to be so than together) that he be not at last provok'd to separate and remove from them his blessed Presence; for though he waits and bears long, yet he will not always do so, but his long-suffering, patience and forbearance, will come to an end to all who abuse the same.

XIII. It is said in Prov. 13.10. That only by Pride cometh Contention; This I conceive must be meant a Spiritual sort of Pride, especially being attended (as for most part it is) with vain glory, strong self-will and conceitedness, which with Singu­larity, Flattery and Hypocrisie, its Concomitants, have been, and are the very Spring of all Distraction, and the great undermi­ners of Peace, Concord and Quietness; the very chief make­bates, and occasions of Dissention, Strife, and Contention in all Societies. Hereunto also may be added those busie-bodies, back-biters, tale-bearers and whisperers, who run up and down from House to House (as some have been observed) who have made a long Practice of it, under the pretence of Friendship, to both hear and tell stories of one another, whom they or their Friens do dissaffect. They were not amiss com­pared by one to a sort of Hawkers of groundless Reports, which they take in gross, and afterwards retail them out in Companies: It ought to be the care of every good and wise Man to have them suppressed and discountenanced, for they are mortal enemies to all Peace and Reconciliation, Love and Friendship, and such are the Whisperer and double-tongu'd, as in Eccles. 28.14. it is said, have destroyed many that were at Peace, &c. These have been and are the main Fomenters and [Page 21]the chief Incendiaries of Breaches, Divisions, Heats, Animo­sities, differences both in City and Country, &c. Concerning which more at large, see William Shewer's little Book, containing a plain Testimony against Back-biters, Tale-bearers, &c. Its well worth every ones reading, &c.

XIV. And wherefore was it that the Lord took no notice of those when they fasted, and afflicted their Souls? Because they fasted for strife and debate, and smote with the fist of wicked­ness, and hid their Face from their own Flesh; see Isa. 58.3, 4. But on the other Hand we may find how well pleasing and acceptable were those prayers, which were offered up with one accord, as in Acts 41.24. And see the benefit of it, vers. 31. And in Chap. 2.46, and 47. Its said, They continuing daily with one accord in the Temple, and breaking Bread from House to House, did eat their Meat with gladness and singleness of Heart, praising God and having favour with all the People.

XV. And does not our Lord Jesus prefer Reconciliation of one Brother to another (where there is a difference or ought between them) before Sacrifice, by laying a positive prohibi­tion thereon, with as strict a Command, as in Mat. 5.24. If thou bring thy Gift to the Altar, and there remember, that thy Brother hath ought against thee; Leave thy gift and go, first be Reconciled to thy Brother, and then come and of­fer it: How little is this rightly minded or duly practised by many, who cannot but remember the same? And though it is as true that we see one Brother hath ought against an another, and both must needs remember it, yet its very strange that they both continue still offering, and bringinging their gifts and not mind first the chief and main thing, viz. of being first reconciled one to another, which as then their gifts would be more acceptable to God, being according to his Divine Order and Command, so would it be more serviceable and pro­fitable to others, and also much more comfortable to them­selves than can be whilst unreconciled one to another.

XVI. Now that there is too much here in this Place of ought one against another, is too apparent by the open separation and division amongst us: But however one is apt to excuse himself, and so another the like; and one thinks he may as safely [Page 22]offer or bring his gift to the Altar, as well as another; and thus it goes, and so from year to year, the positive Command of Christ is dispensed with, and Unity and a Reconcilement whol­ly neglected; and its to be feared that some are become so un­concerned in it, and careless of it, that its even but as an indifferent thing to them (nay and not only so) but the con­trary is become customary to them, that they neither desire after, nor much care for a Reconciliation.

XVII. But they should consider, that as Unity, &c. is their duty to labour after, so it is the Glory, Strength, and Beauty of Christian Societies: It was demanded once of Ageslaus, why the Lacedemonians had no Walls to their City? He answered, that the Concord of the Citizens was the strength of the City. It also reported of them, that when they made their Supplications to their Idol God, some asked for Rain, and others for fair Weather: The Oracle returns them this answerd; that they should first go and agree amongst themselves. Alexander Severus find­ing two Christians contending with one another, commmanded them that they should not presume to take the name of Christ upon them any longer; for (saith he) you greatly dishonour your Master, whose Disciples you profess to be. When there were Commotions in Caesars Army, the very name of Quirites husht them. Oh shall not that Reverence we all ought to bear to that Holy Name, which we profess, Hush, or Compose our Re­ligious Commotions or Differences amongst us?

XVIII. The Mahometans, as one saith, live in such Exempla­ry Concord, that they seldon break out into ill language; but if they do, a third Man will reprove him with a fie Musselman, fall out! And all is appeased. Were it not to be wished that the Mahometans were Christians, and in this Christians were Ma­hometans? To see an Egyptian smiting an Israelite, is no strange sight; but to see one Israelite quarrelling with another, is most unnatural and uncomely. The nearer the Relation, the stronger the Affection ought to be.

XIX. Remember the tragical dismal History of poor Jeru­salem; its very Animosities and Divisions proved at last its fatal ruin; for it was not only (as observed particularly by some) a certain sign of ruin to the Jews: But one infallible [Page 23]cause of it was, that while they were besieged by the Romans, in­stead of consulting together the Methods of their common de­fence, they were broke into such Irreconcileable feuds, ☞ that no sooner had they a time of breathing given them by their besie­gers, but they fell one upon another; so that they became their own most implacable Enemies: And so it has happened to ma­ny in this and former Ages, as by manifold sad experiences hath been known; and to observe such Envy, Prejudice, such Animosities, Heats, &c. one to another amongst those who profess to be followers of him, whose Doctrin and example was so full of Love, Meekness, Forgiveness, Compassion, is it not a scandal to the Jews, an Opprobrium to the Gentiles, and an inlet to Atheism and Infidelity?

XX. And as the Apostle James tells us, Ja. 3.16, 20. where Envying and strife is, there is (not only) Confusion, (which is bad enough if there were no more) but every evil work: This is in­deed very Comprehensive: There are not only two or three, but a whole complex or system of evil works always attends Strife, Envy, &c. wherever the same is given place to amongst any sort of People; and we find that some were ready even to glory in their bitter Envyings and strife which they had in their Hearts one against another, James 3.14, 15. and not only so but to lie against the Truth: And in their Zeal and Wisdom con­cluded the same to be consistent therewith. But this Wisdom (saith he) descended not from above, but is Earthly, Sen­sual, and Develish; and who is a wise Man endured with know­ledg among you? How shall such a one be known by this, let him shew out of a good Conversation, his works with Meek­ness of Wisdom, even from that which is from above, and that is first pure, then peaceable, gentle and easy to be entreated, full of Mercy and good Fruits, (and observe) and without parti­ality and without Hypocrisie. Here we may all see who is truly the wise Man, and both the Earthly and the Heavenly Wisdom, with the proper effects each produceth; and if we judg the Cause by the effects, its easily seen, which of the two is predo­minant.

XXI. And in the next Chapter of the same Epistle, he be­gins with a Querie, from whence comes Wars and Fightings [Page 22] [...] [Page 23] [...] [Page 24]amongst you (what, even them whom he calls Brethren) come they not hence? This is his Answer, even of your Lusts, that War in your Members. Is it not from Ambition, Covetous­ness, a greedy desire after preheminence, who shall be greatest and highest, and carry the biggest sway, and is not that one of the chief causes of most of all Quarrels, Brolls, Contentions and Animosities? Therefore its said in the 5, 11, 12, Verses, Do ye think that the Scripture saith in vain, the spirit that dwelleth in us lusteth to envy? speak not evil one of another Brethren, he that speaketh evil of his Brother, and judgeth his Bro­ther, speaketh evil of the Law, and judgeth the Law; and there is one Lawgiver, who is able to save and destroy. Who art thou that judgest another, or as Paul has it in Rom. 14.4. another Man's Servant? to his own Master, he standeth or falleth; yea he shall be holden up, however harshly or uncharitably he may be censured and judged, for God is able to make him stand; let us not therefore judge one another any more.

XXII. We are as much cautioned and prohibited not to walk in strife and envying, as in Rioting and Drunkenness, &c. the former being as well counted the Works of Darkenness as the latter, in Rom. 13.13. And the Apostle we also find, reckons amongst the rest of the Works of the Flesh, Envyings, Hatred, Variance, Wrath and Strife; and though these be different names, yet may be all summed up in one great Evil, expressed by the word Enmity or Prejudice; and these four are so linked together, that one of them cannot be without the rest; as where Envying is, there is Hatred, &c. there is no other particular Work of the Flesh so expressed with so many words to aggravate the same as this, of Envy or Strife; and when we are exhorted to follow Peace with all Men, at the same time, in the next verse it's added, looking diligently, lest any Root of bitterness springing up trouble you. Its observable how much, or mostly, indeed, the Apostle places the Fruit of the Spirit in these Heavenly and Excellent Virtues, which are most directly opposite to the aforementioned Works of the Flesh, as Love, Joy, Peace, Long suffering, Gentleness, Goodness, Meekness, Temperance, these are all he mentions (except Faith) as the Fruit of the Spirit; and though they also be expressed by di­vers Characters, yet as they proceed from one Spirit, so they all tend to one and the same thing, and which the word Chari­ty may comprehend them all.

XXIII. We find that very early, even Christ's own Dis­ciples began to strive together by the way, and it was about, Who should be greatest too, as in Luke 9.46. And it was from their Carnal reasoning that this Ambition proceeded; upon which Jesus took a Child and set him by him, by which they might learn how Innocent and Humble and Little they ought to be. And in Mat. 20.23. Its said, they were moved, viz. (ten of the Disciples) against their Brethren. But Jesus cal­led them unto him and said, ye know that the Princes of the Gentiles ex­ercise dominion over them, and they that are great exercise authority upon them, but it shall not be so among you, (and O that it had never been so upon no account amongst any who have professed to be his Disciples, &c.) But whosoever will be great amongst you, let him be your Minister; and whosoever will be chief among you, let him be your Servant; even as the Son of Man came not to be Mini­sered unto, but to Minister, and to give his Life a Ransom for many.

XXIV. And all such who are found guilty of the pride of Life, of Envy, Hatred, &c. and are of a bitter sower Spirit, and do not repent of it, will as undoubtedly be excluded, and shut out of the Kingdom of God, as those who live and dye in other gross extravagancies; Job 5.2. for Wrath killeth the fool­ish Man, and Envy slayeth the silly one, and as Christ told them plainly in his time, who (its like) conceited themselves to be great Saints, as with respect to those upon whom the Tower of Siloe fell, Luke 13.4. Think ye (saith he) that they were sinners above all the Men that dwell in Jerusalem? I tell ye nay, but ex­cept ye repent ye shall all likewise perish: And this same he told others over again in the foregoing verse; let us all therefore beware of Envying, or as the Apostle James saith, Grudge not one against another, Brethren, lest ye be condemned; behold the Judg standeth be­fore the Door.

XXV. And let us neither be of such a hot uncharitable tem­per, to call for Fire, Luke 9.54. or to command it (if we could as Elias did) to come down, no not though from Heaven it self to prejudice or hurt any, which far better Men than we are, or are now in being, were not allowed to do; yea, though they had power to work Miracles, yet no liberty granted them to de­destroy or consume any by them: No, not even those who [Page 26]would not receive Christ himself; and for their but very de­siring such a thing in their warm Zeal, we see he rebuked them, and with a pretty smart kind of reprehension said to them, ye know not what manner of Spirit ye are of; for the Son of Man is not come to destroy Mens Lives, but to save them. Now though its true this is as good and as strong an Argument as can be used, against Persecution, yet it is not improper altogether here to be alledged also against a Furious, Fierce, Passionate, Violent, and indiscreet Zeal, Unchristian, and Unwarrantable Impositi­on of Matters of Faith, which too often has appeared and been manifested upon a Spiritual account, in more secret and specious-like manner, as in Envying, Striving, Opposing, Rashly Judging, and Condemning (Yea, and in Revening too) one another.

XXVI. Neither let us be like to those in the same Chapter above cited, who were ready to grudg and complain against one, whom they saw casting out Devils; and tho' it was a ve­ry good work and done also in Christ's Name too, yet they were so Zealously set against him, that it is said they forbad him; and why? (not that he did not do it in the name of Christ, for they granted that) but because (said they) he followeth not with us. But hear what Jesus said, Forbid him not; for (Mark) he that is not against us, is for us, or on our part; as Mark has it in. Chap 9.39. Christ looked on them all that were not against his interest in the main, as one party, tho' others would seem to have rendered as two distinct parties.

XXVII. But rather Friends, let us all be of that generous, noble, and publick Spirit as Moses was of, when he was told that two others, viz. Eldad and Medad who were in the Camp, Prophesied as well as the 70 Elders that went into the Tabernacle, and said, my Lord Moses forbid them. But his answer was, En­viest thou for my sake? (Here was envy upon a specious like pre­tence) would God (saith he) That all the Lords People were Prophets, Numb. 11.27. and that the Lord would put his Spirit upon them. And also we find the Apostle Paul was of the same noble excellent mind, who was glad that Christ was preached, Philip. 1.18. tho' it is as true that some (as he says) preached him even of Envy, and strife, and some also of good will, not sincerely supposing to add to his [Page 27]Bonds. (Its like some may be ready to say) That surely Paul had good reason rather to be offended; with such envious and con­tentious fort of Preachers, and that tho' they preached the truth, which was Christ, yet he might well have opposed or with­stood them, but he was not of such a hot Temper, though he gave them not place by subjection neither, as to some other more private concerns, but was kept however out of both ex­treams in moderation. What then (says he)? Notwith­standing every way, whether in pretence or in truth, Christ is preached, and therein do I rejoyce, yea, I will rejoyce.

XXVIII. There fore Friends, pray let that compassionate Temper, moderate, and most excellent Christian Vertue of Charity, not on­ly be pretended to, or much talkt of, as (too many do) but really seen and practically demonstrated by its Fruits, that we are in­deed indued therewith, and that in Forgiving, Embraching, and receiving one another as Brethren, who do agree in the main and substantial Points and Principles of Truth, and wherein we differ in our Judgment of some things which are but Externals and Circumstantials; let us not however continue still falling out by the Way about the same, for why should we do so, being as tender-hearted Joseph, who said to his Brethren, and so treated them as such with great Compassion and Affection, notwithstanding they had greatly abused him, Gen. 45.24. See that ye fall not out by the way. And seeing we are Brethren (or ought so to be, and accounted as such, however slighted, undervalued, and des­pised by one another) why should we contend and quarrel? We must all conclude its of the Enemy, and his work first to scatter and divide us, and to lead into Separation, Division, and Contention, and then the more both to weaken and rule over us.

XXIX. And we find how early the Enemy begat differences; even in Abels time he raised up a Spirit of Enmity and Envy in the Heart of Cain against his Brother; and in Abra­hams time he, endeavoured to cause a Separation and Contenti­on between him and his Brother Lot: But if we do walk in the Steps of that faithful Patriarch, we would be as careful as he was to prevent our Adversary, that sows Discord amongst Brethren; and we have the same reason to urge in the Case as [Page 28]he had, and the same Argument to plead against it as he did; For thus he Expostulated with his Brother upon some difference, that was likely to happen between them: Let there be no strife (saith he) I pray thee between me and thee, between thy Herdsmen and my Herdsmen (and why?) for we are Brethren; and so they wisely and discreetly, and like two loving Brethren composed the difference themselves between themselves; and good Peacable Abraham, that made the first offer, was the bet­ter by it afterwards in many respects, as may be seen in Gen. 13.

XXX. And in Acts 7.26. its said, that Moses, that meek Man u­sed the very same Plea as before, he seeing two Hebrews striving together, the next day (its said) he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are Brethren; Why do ye wrong one to another? As indeed in all sorts of quarrellings, and fallings out the wrong lies not only on the one parties side, but is mutual; and though both are to be partly blamed in one respect or other, yet the one may be more in the wrong than the other, and one more wronged too than another. But its certain they are most of all in the wrong, and most to be blamed who will not admit of a Reconciliation, or refuse to comply with such rational and Christian like Expedients that tend to it; and as, one well ob­serves from the aforesaid Scripture, he that would not hear of the putting a stop to the quarrel, it was he that reproached Moses with the assistance he had given the Day before to an Israelite against an Aegyptian; so enraged he was at the friendly Interposition of Moses in the Matter, that he seems concerned for the Egyptian that was killed; a publick Enemy being less hated than a Brother, when these Domestick Feuds are raised to any height, even then a Reconciler becomes more odious than an Alien (as is observed by many.)

XXXI. And indeed it often happens, that he who goes a­bout to part a Frey, in all likelyhood will have Blows on both sides, especially where the Opposites and Combatants are Fierce and Violent; he that is eager in any one side, shall be sure to find some fast Friend, but he that endeavours to be a Reconciler and as a Mediator betwixt both, bewailing and being greatly grieved [Page 29]at the miserable Loss, Hurt and Ruin that happens to the whole, and doth but set a foot forward to make up the Breach, will find few to take his part; (and that is one reason why there are not more Moderators and Reconcilors amongst People; most love their ease too much, and as they use to say, to sleep in a whole skin but shall be sure to have many about his Ears; and therefore we may observe that after it is said, blessed are the Peace­makers, it is immediately added also, blessed are they that are Persecuted, &c.

XXXII. But we hope better things of many of them than to do so, by such as appear in healing and re-pairing Breaches among us, and that it would be far more becoming us, who profess that glorious peaceable Gospel of our Lord Jesus, which as it tends to bring Glory to God on high, so does it no less Con­duce to peace on Earth (tho? not to the Earthly part in any,) and to good will towards all Men, and would be more Christian and Prudent like in us, in that Meek, Gentle, Charitable and Submissive Condescending Mind, to say one to another, Come Friends, let us now lay aside all our Animosi­ties, Heats and Fouds, let us compare the Importance and Weight of those things in which we agree, with that in which we differ, and see which ought to ballance us most; let us now be reconciled and made Friends together again; let us lay aside all Prejudice and Pertinacy, wait together in lowliness of heart, and feel that ancient spring of Love and divine Life to Unite and Cement us into that blessed Fellowship, Unity and Con­cord, and in the same, let us begin afresh again, and what is past be remembred no more, than if it never had been; let us forget those things that are behind, and let us press towards that great and glorious Prize we all have had in our view: Has not alas the Controversie and Differences been too too long kept on foot, and keept up between us, both to our shame and sorrow? Its now more than high time for us all to leave off contendings and strivings together, and quietly submit in the Love of God one to another, and lay aside on both hands, all things tending to Controversies, Differences and all manner of Prejudices, opprobious Reflections, undecent Recriminations, and odious Comparisons.

XXXIII. O let us not dispute the matter in the anger and heat [Page 30]of our Spirits any more; but if we will strive let it be then, who shall exceed most in Temperance, Patience, Love and For­bearance, who most Charitable and Moderate, and who shall most follow after those things which make for Peace and Concord, and things wherewith one may edifie one another; let us not any more undervalue both our selves, and also (which is more) the very common Interest of Truth, and of our Holy Religion. Let us therefore be of a tractable or treatable Temper, and Comply and Condescend without any more ado, without Reasoning this, or Consulting other things (whereby Self in all would save it's own Reputation) with reasonable Expedi­ents and Christian Proposals, let us freely and fully, and from our Hearts forgive one another, &c. as the Apostle said to the Philippians, Phil. 2.1, 2, 3. If there be therefore any Consolation in Christ, if any Com­fort, if any Fellowship of the Spirit, if any Bowels and Mercies; fulfil ye my Joy, that ye be like-minded, having the same love, being of one ac­cord and of one mind. Let nothing be done trough strife or vain­glory any more, but in lowliness of mind, let each esteem other bet­ter than themselves, look not every man on his own things, but every man also on the things of others. Let this mind be in you, which is for a Publick and Universal good) which was also in Christ Jesus.

SECT. II.

MAny other Convincing Motives and pacifick Arguments upon divers accounts, might be used and urged, to perswade you to the aforesaid Noble Resolution; but it would be too tedious to insert them here: However to pro­mote and encourage the same, consider further these following Testimonies in the first place, and afterwards some pressing Con­siderations to excite all towards Peace, &c.

I. Eusebius de vita Const. 67. Constantine saith to the Bishops you are not ignorant, the Philosophers all of them, do agree in the profession of the same Discipline, but do oftentimes differ in some part of the Opinions that they Dogmatize; but tho' they do dissent about the Discipline that each Obs. As The mist­us in his Ora­tion to Va­lens, saith, there were at least 300 amongst the Gentile Phi­losophers, &c. several Sect obser­veth, they nevertheless Reconcile themselves again, for the sake of that Common Profession, to which they have con­curred.

II. J. Hooper in his Ecclesiastical Polity, saith, The Time will come when three words with Charity and Meekness, shall re­ceive a far more blessed Reward than 3000 Volumes written with disdainful sharpness; or he might have added twice 3000 Sermons framed from Mens inventions, and delivered with the greatest Eloquence or Acuteness of Wit. A late Ingenuous Author, says, I trust in the Almighty God, that Contentions with us, are now at the highest float and that the day will come (for what cause is there of despair) when the Passions of former Enmity being allayed, Men shall with ten tiems re­doubled tokens of unfeigned reconciled Love, shew themselves each to other the same, which Joseph and the Brethren of Jo­seph were at the time of their enterview in Egypt.

III. There was a long feud between Themistocles and Aristi­des: But being both imployed in the service of their Country, [Page 32] Aristides bespake Themistocles thus, If we be wise its high time we should now leave off this vain Envy & Spite we have a long time born each other; And that we should enter into another sort of Envy more honourable and profitable, I mean, which of us two shall do his best endeavour to save Greece: To which The­mistocles made this answer. I am sorry Aristides that herein your Honesty appeareth greater than mine; but seeing it is that you have deserved the Honour in beginning and procuring such a Commendable Strife between us, I will henceforth endeavour to exceed you in continuing this your desire. Oh! that Saints (says the Author upon this) would learn Heathens to lay aside their particular differences to mind publick advantage. Shall Heathens be better at self-denial than Christians?

Causinus tells us of one Raymundus Lullius, who was so ravi­shed with Love, that being asked any thing, he would answer, nothing but Love. Where dwellest thou? With Love. To whom belongest thou? to Love. From whence comest thou? From Love? Whether goest thou? To Love, &c.

IV. It was well observed by a Learned and Judicious Per­son, That the Unity and Peace, that was then, viz. in the ear­ly, and indeed the best Times of Christianity amonst Christi­ans) made Religion amiable in the judgment of Impartial Heathens; Christians were then known by the Benignity and Sweetness of their disposition, by the Candor and Ingenuity of their Spirits, by their mutual Love, Forbearance and Con­descention one to another. These were indeed blessed Marks, but either this is not the practice of Christianity, ( viz. a Duty the Christians are now bound to observe) or else it is not Cal­culated for our Meridian, where the Spirits of men are of too high an Elevation for it; for if Pride and Uncharitableness, if Wrath and Envy, if Animosities and Contentions were but the marks of true Christians, Diogenes need never light his Lamp at Noon to find out such among us; but if a Spirit of Meekness, Gentleness and Condescension; if a stooping to the weaknesses and infirmities of one another; if pursuit after Peace when it flies from us, be the Indispensible Duties and Characteristical Notes of Christians, it may possibly be a diffi­cult Inquest to find out such, for the crouds of those that shel­ter themselves under that Glorious Name.

V. Tertullian that Famour and Learned Apologist, published his Apology or Defence of the Christians against the accusati­ons of the Gentiles in the 10th. Year of the Empire of Severus, in the Year of our Lord 204. Among many other excellent say­ings therein take these few.

It is equally forbidden us to wish to do evil, Chap. 36. or to speak evil of our Neighbours, &c. and in Chap. 39. But it is a strange thing that this Charity among us, gives occasion to some to blame us: See, saith he, how they Love one another? This asto­nisheth them, because they hate one another. See (say they) how they are ready to Die one for another? But as for them they are ready to Kill one another. It must not seem strange to you, if we call one another Brethren, seeing we are all your Brethren by the right of Nature, which is Mother to us all; we have the same Principles as you, but you Renounce the Humanity common to to us, because you are evil Brethren to us. But with how much more reason are they called and esteemed Brethren, who acknowledge one and the same Father, to wit, the living God, that have received the same Spirit of Sanctity, &c. But alas! it was not long when they degenerated from both that Purity and Charity that appeared among them for the 1st. 2d. or 300. Years, and gave occasion to Heathens, both to see and say, how they Hated, Tear'd, Devour'd, and did Bite and Persecute one another, how they Killed and Destroyed one another, and how they imposed upon, and in­sulted over each other, according as they had the Civil Po­wers on their sides; and being unhappily once broken into pieces and divided into separate Parties and distinct Societies, then each side did strive to suppress others, and maintain their own Interests, right or wrong, as might be largely In­stanced from the Ecclesiastical Histories of Eusebius, Socrates, &c. And alas! has it been much better of late Years amongst Profes­sors of Christianity? And how happy would it be for Chri­stendom, it were not so still even in our days!

VI. In the aforesaid History of Eusebius, l. 8. Chap. 1. is declared both the happiness of the Primitive Christians, while they kept in Love and Unity together, as also what miserable condition they were brought to by their mutual hatred, &c. thus [Page 34]expressed: These thigns having thus prevailed (says he) and daily increased ( viz. Favour and Reverence they had a­mongst all sorts of Men) far and near, so that no Malice could intercept, no spiteful Fiend bewitch, &c. as long as the Di­vine and heavenly hand of God upheld and visited his People, whom as yet he worthily accepted. But after that our affairs through too much Liberty, Ease, and Security degenerated from the natural rule of piety, and after that one pursued another with open Contumely and Hatred, and when that we impugned our selves by no other than our selves, This was in Ano. Dom. 1301. some time before the 10th. great Per­secution raised by Dioclesian. with the Armour of Spight and sharp Spears, Opprobrious words, so that Bishops against Bishops, and People against People, raised Sedition. Last of all, when that cursed Hypocrisy and Dissimulation had swum over even to the brim of malice, the heavy hand of Gods high Judgment after his wonted manner, began softly a little and little to visit us, so that the Persecution that was raised against us took his first original from the Brethren, which were under Banner in Camp, whereas we were touched with no sense or feeling thereof, neither went about to pacifie God, we heaped Sin upon Sin, thinking like careless Epicures, that God neither cared, neither would visit our sins. And they which seemed our Shepherds, laying aside the rule of Piety, practised Conten­tion and Schism among themselves, whilst they heaped these things, that is, Contention, Threatnings, mutual hatred and en­mity, and every one proceeded in Ambition much like Tiran­ny it self: Then I say, Then the Lord according to the say­ing of Jeremiah Lam. 2. made the Daughter of Sion obscure, and overthrew from above the glory of Israel, &c.

VII. But O Friends, how contrary and directly opposite are such Fractions, Divisions, Contentions, Discords, &c. (amongst those who declared themselves to be Children of one Father, and followers of the same Lord Jesus) to that solemn and most fervent prayer in John 17. which our blessed Master offered up to his Father, in the Days of his External blessed appearance in that Holy Body of Flesh, and which he poured out but a little before his Death? With what fervency of Spirit doth he pray for Unity among his Disciples, and all his People that should believe on him? Its remarkable that no less than [Page 35]four times doth he repeat the same Supplication, and every time rises higher and higher, and more and more earnest for it: First, that they might be one: Secondly, that they may be one in us: Thirdly, that they may be one, even as we are one: And Lastly, that they may be made perfect in one, and that the World may know that thou hast sent me, &c. And how much, and how often he recommends, and commands loving one ano­ther, none can be ignorant who have read any of the Books of Matthew, Mark, Luke, and John, called the four Evange­lists.

VIII. It was well observed by one, that our Saviour has made the Doctrins of Meekness and Charity, such ingredients in his Gospel, that he has made them the Characters, by which his Disciples may be every where known; and this Spirit of love is so diffused through the writings of the New Testament, that how hard soever it may be to understand some of the other passages that are in them, yet there is no Ambiguity at all in those that set this forth. There are some of the Epistles that do not mention several of the Duties incumbent on Chri­stians, yet there is not one how short soever, in which this of love is not proposed in Terms that are both strong and tender: And while the Church of Corinth was almost rent asunder, by variety of Opinions, and by the different parties that followed several Teachers that had been among them: The Apostle does not enter much into the grounds of their Disputes, but recom­mends Love and Charity to them. The Apostle John lived so long as to see a great deal of the first fervour of the Christian Religion slacken; but when he wrote to revive that Spirit, the Argument upon which he chiefly dwells, is to perswade all to love one another; and he does that in the softest and most melting language that can be.

IX. The Controversie concerning the Obligation that lay on the Gentiles, for obeying the Mosaical Law, was judged by the Apostles, against the Judaizers; and the inferences that depend­ed on that Controversie, were such, that the Apostle Paul says they went so far, as to make void the Death of Christ; yet the same Apostle is Gentle to those that without seeing the ex­tent of those Consequences, were carried away by those [Page 36]Judaizers, so that he acknowledges that in their observing them from a good motive, they were acceptable to God; and that as the Kingdom of God, or the Gospel consisted not in scrupulous distinctions of Meats and Drinks, but in Righte­ousness, Peace, and Joy in the Holy Ghost, so he adds, that every Man was to endeavour to be fully perswaded in his own Mind, and was not to Judg his Brother in such Matters, but to leave him to the Judgment of God.

X. Anthony the Great (as Jerem witnesseth) when he used Exhortations to the People to stir them up to Godliness and Vertue; See Drexe­lius his considera­tions upon Eternity Chap. 3.174. was wont to wish them always to keep in Mind, and often meditate upon that Saying of the Apostle, Sol non occidat super Iracundiam vestram, let not the Sun go down upon your wrath; and this Prohibition he did not restrain to wrath on­ly, but made it general, let not the Sun go down upon your Wrath, Hatred, Malice, Envy, Lust, or any other Sin, lest it depart from you as a Witness against you.

Now Friends, if all those, whoever they be, that are Implaca­ble and of an Irreconcilable and Untreatable Temper, and who through that too powerful Influence, that Prejudice, Enmity, and Revenge which has so deeply prevailed upon their Spirits are wholly averse to a Reconciliation or Peace one with ano­ther; and not only so; but can very securely and unconcernedly (which indeed is strange, but that such seem to be hardned in their Enmity) spend Days and Nights one after another, nay and Months, and Years, to live at such an Unnatural, Un­neighbourly, Unfriendly, and Unchristian like Distance, Strangeness and Antipathy, and in Discord and variance; did they, I say, but once seriously consider with themselves, and had that due, weighty sense of Launching into Eternity, in such a sad, deplorable State, as aforesaid; and how suddenly that Morning, Evening, or Hour may come (least of all thought thought of by too many) as of all things we know Death is most uncertain, both as to the time and manner thereof) wherein such may be summoned, by that undeniable Messenger to remove for ever from off the Stage of this World; had they a right ponderous Sense of this upon their Spirits; O how could they give Sleep to their Eyes, or slumber to their Eyelids, [Page 37]or take their natural rest securely or comfortably for one Night, or one hour, till they found the universal tender love of God, and that Good will spring up in their Souls, and that Charitable Disposition raised up in them towards all, even those whom they may account as their greatest Enemies; in which they could heartily desire, and as freely and fully for­give them all their Trespasses or Offences, as they themselves would be forgiven of God.

XI. In which tender Christian frame of Spirit, they could not be at all satisfied in their Minds, nor think all ever well with them (nor indeed can it ever be well with any, let them pretend or say what they will, and make this or the other thing as the reason of their excuse; and it may be pleaded that the quarrel is on Gods, or Truths account, tho' in the bottom, if it were well searched into, there is a great deal of personal pre­judice, grudge, dislike, &c. secretly entertained) till they had made their Peace, and were reconciled to all with whom they be at varience, and at a distance (let it be upon what account it will) or at least ways had done what lies in their power, and to the utmost laboured and used all possible endeavours, and reasonable means on their part for attaining the same. And wherein any has done amiss in acting contrary to Truth, we are to leave them to answer to God for it, whom they have chiefly offended, having in a Christian frame of Spirit clear­ed our consciences, and in true tenderness discharged that in­cumbent Duty towards them, in order to their recovery; and however we are not in the least to approve of the evil in any (nor even in our selves) nor stand by them or countenance them therein; yet we must beware of Hatred, Enmity or Preju­dice to the Persons, which is a hard lesson for many to learn, who do not know what it is to forgive, or if they do know, yet do not practise it.

For by forgiving is meant (as one well observes) the not avenging of injuries or contumelies, not suffering their Tres­passes against Men; Nay, nor sins against God, to cool or lessen my Charity and Mercy to them; but loving and compassionating; and shewing all effects of true Christian mercy (such especially as may do them most good) as well to Enemies and sinners, as [Page 38]to Friends: This alas has been, and is still too too much want­ing among many Professors of Christianity.

XII. And I pray God that all were of the same good Chari­table Considerate Mind, as is reported of one John, Patriarch of Alexandria to be of, who had a certain Controversie, with one Nicetas, a Chief Man of that City; And it being such a very remarkable and imitable Passage, and worthy of deep Conside­ration, it deserves to be Transcribed, (tho' something large) and added to the foregoing Testimonies, it is thus. The matter was to be tryed at Law; John was for the Poor, Nicetas for his Mony (the Reader may easily judge whose Cause was best) but for Peace sake, there was a Private Meeting and Hearing appointed, to see if they could come to some Compo­sition and Agreement; they Met, they fell to Words, they were hot at it, a great deal of Choler and Stomach was shewn on both parts; neither would yield a jot, nor depart an inch from his Right; a great Conflict there was between them, ma­ny hours spent to little purpose, they were further off from agreement at length than before, for neither would yield to Conditions Propounded by either. Well, it grew late, they de­parted more offended and displeased one with another than before (as indeed is too usual the effects of such Meetings of Controverting Matters, &c.) and so left the Suit pendent. Nicetas thought it hard to part with his Mony, and the Patri­arch seemed to be in the right, and to stand out in the Cause of God and the Poor.

XIII. Note this well. But yet when Nicetas was gone, the good old Bishop weighed the matter better with himself, and condemned him­self for his Pertinacy (how few will do so now) and tho' he was in a good Cause, and knew it also, yet said, Can I think that God will be pleased with this Implacable Wrath, The Bishops Christian sayings. that is impious, and not according to the Council of the Apostle? So the good Prelate could not be at rest till he had sent to Nice­tas; for he out of hand sent Messengers of good esteem, and gave them this Charge, That they should say no more to him, but only this, Domine, Sol ad occasum est, that is, Sir, the Sun is going down. Upon the hearing of which Message there was such a sud­dain alteration wrought in Nicetas, that his stomach came [Page 39]down presently, he began to melt, his eyes did stand full swoln with tears, and he had much ado to keep them in; out of doors he ran presently after the Messengers, for he made hast to speak with the Patriarch, and coming to him in humble man­ner saluted him thus, Holy Father, Observe what good effects the Patriarchs first Conde­scending and seeking Peace and reconcilia­tion which Nicetas, produce'd, &c. I will be ruled by you in this or any other matter: Whereupon the Patriarch made him very Welcome, and so they Embraced each other very lovingly, and became good Friends.

XIV. Great, surely (says my Author Drexelius upon the place aforesaid, in his 7. Consideration upon Eternity, page 174.) and speedy was the Operation of these few words, The Sun is going down, for presently upon the hearing thereof, a Peace was Concluded betwixt them, which was sought for before with multitude of Words, but could not be effected; so do thou (says he) whosoever thou art that knowest thy self guilty of any grievous sin, call to mind these operative words, The Sun is going down, for what knowst thou whether thou shalt rise a­gain with the Sun or no; and if thou diest in the Night without Repentance, it is a question in which Eternity thou shalt have thy part, whether of the Blessed or of the Cursed; wherefore do what thou hast to do quickly, The Sun is going down. But have a care it go not down upon thy Lust or Luxury, Envy or Blas­phemy, Detraction, Theft, Malice, Hatred, Pride or Re­venge, &c. or upon any other grievous Sin unrepent­ed of.

XV. But besides what may be said as a Motive or Argu­ment, and that weighty enough too in its place, as with respect to the going down of the outward or Natural Sun, to perswade all to be of a tractable and reconcilable Temper, of a Charitable, Sweet, Loving and Peaceable Disposition towards all. Something further might be also said, and that of a far more weighty Consequence, and that is, as concerning the setting or go­ing down of the spiritual Sun, I mean when the Heavenly divine and saving Light, sweet Healing Influences, and pure Com­fortable Rays, reviving and refreshing Beams thereof are wholly withdrawn from such a Man, or Woman, who wilful­ly persists from time to time in any Irreconcilable, Implaca­ble, Envious and Revengeful mind, so as at last they provoke [Page 40]the Lord to leave them, and suffer that dismal Night of Dark­ness and Obscurity to overtake and come over them, where the light of Gods glorious Countenance shall never again be seen to shine upon their Tabernacles, nor the divine Sun of Righteous­ness ever rise or appear any more upon their Horizon or Habi­tations. And this indeed is most sad and dreadful, and how sud­denly this Judgment (the most fearful of all) may be inflicted upon them, who do go on and continue in that which is highly offensive to the Lord, as no doubt all kind of Enmity, Malice Hatred and Uncharitableness, Prejudice and Revenge are very great evils in his sight, wherever the same appears, let them be covered with what specious pretence or excuse soever.

It is that O Man, and O Woman, whoever thou be, that is found guilty hereof before him that may provoke the Righte­ous God to shorten the day of thy visitation of his Love and Grace to thee, and that before thou be aware of it, if so be thou still persist therein. And altho' for a time, to such, Revenge may seem pleasant, and be as a sweet Morsel, yet it will be bitter in the end, and be as Gall of Asps within them. And its possible also that such may live as to the natural Life, and the outward Sun often both rise and set, even after the Lord hath thus left them wholly to themselves, and his Spirit ceased striving any more in, or with them, and so in this respect, the spiritual Sun forever to be set, or go down as to them, altho' it never sets or goes down as to it self; but its divine Light, Splendor and Glory, is from everlasting to everlasting, and which forever purely shines, in and upon the Souls of the Righteous, and all such as are of a Tender, Merciful, and Compassionate frame of Spirit, and full of Bowels, and live and die in true Love, Good-will and Charity towards all.

XVI. And may it not be fitly said concerning Reconcilia­tion, Hillar. de vera paceifi­cat. Peace, &c. (as saith one of the Ancients,) That it is the Muniment of a Common wealth, the Staff of Policy, the very Badg of Christianity? The very name of it (saith the most Eloquent of all the Roman ‖ M. Tul­lius Cicer. Orators) is lovely, and the na­ture of it (saith the most divine among the Heathen ‖ L. Anne­us Seneca de tranqui­litate. Philo­sophers, as he is called) is Heavenly.

The same Philosopher saith, it is the part of a silly and [Page 41]miserable man to bite him, that biteth him. To strive against our Equals is a matter doubtful, against our Superiours it is fury, against our Inferiors it is baseness. The displeasure sud­denly quelleth, when as the one part forbeareth to contend: Heth he stricken thee, fly back, for in striking again thou shalt give both occasion to strike often, and an excuse for striking; Seneca de ira. lib. 2. cap. 4. and so King Solomon, that was much wiser, long since told us, and which we know by experience to be true, That the begin­ning of Strife, is as when one letteth out Water; Prov. 17.74. therefore leave off Contention before it be medled with: For as in the breach of a Water-Course, if stopped in time, will prevent the following abroad, which otherways must needs break out; so in the breach of Peace and Concord, when it first appears, if there be not a present and prudent stop, it will break forth into open Contention, for a small spark, if not quenched in time, may blow up a whole City.

XVII. It is a noted Rule in Physick, Hypoc. Aphoris. that all Immoderations are enemies to Health; and it is as true a rule in Divinity, That all Immoderations and extreams are enemies unto both quietness of Mind in ones own particular, and also to Peace and Concord with others, and which have been always very prejudicial to all Societies; therefore that seasonable and Apostolical Admo­nition is needful to be minded and practised by all, viz. Let your moderation be known to all men, Phil. 4.5. (and why) because the Lord (who is the great Judge of all) is at hand, he is near. This doth not only relate to our Eating, Drinking, &c. ap­pertaining to the outward Man, but also respects an Immo­derate or Blind Zeal, in such who are apt to be too forward and severe in their Judging, Censuring, and Condemning of others. Such may also read the 14th. Chap. Virtusstat. in medio. of Pauls Epistle to the Romans, especially the 4, 5, and 10. verses. And as one wisely observes, that in Nature we see all Heat Consumes, all Cold Kills, that three degrees of Cold and two of Heat allays the heat, but introduces the contrary quality, and overcools by a degree, but two degrees of Cold to two of Heat, make; a poize in Elements, and a ballance in Nature, &c. Besides, as the Maxim is, nullum extremum est perpetuum, There is no Ex­treme that's lasting, as we have had many experiences.

XVIII. Plutarch Apoth. Notable and very Remarkable is that passage concern­ing Silurnus an Heathen Parent (so called,) who having many Children and fearing lest some unquietness should grow between them; to the end he might the better persuade them to entertain a constant Peace and Concord between themselves, he took a Sheaf of many Arrows and offerded it to each of his Children one after another, willing them to break it, but they could not so long as the Arrows were altogether in one Bundle. At last, pulling forth the Arrows one by one, it was an easy matter for them to break them all one after another; even thus said their Father it is with you, so long as you re­main united and love each other, no Man can hurt or break you; Note this well. but if once ye be dissevered one from another, by strife or variance, every Man may easily destroy you.

Strife and Variance between Brethren, whether upon a Na­tural or Spiritual account, is a thing most barbarous and pro­digious; and all Enmity, saith a wise Heathen (so termed) breedeth within our selves a thousand tormenting passions, Plutarch. but especially between Brother and Brother.

XIX. When Socrates saw Cherephom and Cherecrates, two Bre­thren, Zenoph. lib. 2. de dict. & fact. So­erat. jarring and warring each with other, he said unto them, ye do now as if the Hands which were created to help one the other, should hinder and hurt each other; or as if the Feet which were framed to bear one anothers burden, should supplant one ano­ther; or as if the Ears, Coadjutors of mutual good, should wax deaf to hear good one of another; or as if the Eyes, which are fellow-spies for the good each of other, should look asquint at the good one of another.

Let none hold together like Simeon and Levi, Brethren in evil and mischief, but like David and Jonathan, to preserve one another from evil, &c. Its said of the former two in Gen 49.5. Instruments of cruelty are in their habitations. Or (as in the Mar­gin) their words are Weapons of Violence. O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a Man, and in their selfwill they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, Isa. 59.8, 9, &c. for it was cruel: I will divide them in Jacob, and scatter them in Israel. Pray Friends read and consider the [Page 43]Characters of those of old, concerning whom it is said, that the way of Peace they know not, and if we do know it and yet do not walk in it, nor pursue peace, it will be far worse for us.

XX. O let not our Lord when he cometh find any of us smiting or beating our Fellow-servants, neither let any give just cause to say of them as of him of old: It is thou and thy Fathers House that troubleth Israel, &c. that do chiefly obstruct that peace, Concord and Reconciliation amongst us, which is so earnestly desired by many on both sides; such may be said to be (as observed by one) neither Actively Peceable, nor Passively Peaceable, neither as Peace-makers, nor Peace-takers; and so in some sense may be accounted, also the Peace-breakers. And these are they that both raise and keep up Strife and Con­tention, and Discord among Brethren. Ja. 3.81. Whose Tongues are fall of deadly Poison; which setteth on Fire the course of nature, Prov. 12.18. it self being set on Fire of Hell. For tho' there be that speak like the piercings of a Sword; yet their words may be sometimes even smoother than Oyl.

XXI. The Tongue (as Petrarch says) is the mighty Bellows to blow up strife, &c. and grievous words, says the wise Man, stir up anger. But the discretion of a Man differeth his Anger, or is seen by his patience, as some render it, Prov. 19.11. and it is his glory to pass over a transgression. And as there is a generation that are pure in their own eyes, and yet not washed from their filthiness (of both Flesh Spirit) O how lofty are their Eyes and Eyelids lifted up; so there is a generation, Whose Teeth are as Swords, and their Jaw-Teeth as Knives; Psal. 55.21. and are there not some whose words are smoother than Butter and softer than Oyl, and yet be they very swords, &c.

XXI. Remarkable is that Golden sentence of that Golden Mouthed Father Chrysostom, as he is called; Didst thou know (saith he) the worth of Peace and Quietness, or consider the sweetness of it, thou wouldest sell all that thou hast to buy it; were it present thou woudlst welcome it; were it absent, thou wouldst make search after it; were it lost, thou wouldst never leave until thou hadst recovered it; were it to be bought, thou wouldst think no Silver or Gold too much to procure it.

XXII. Let us also take notice what Luther, Pag. 299. that worthy and famous Reformer, says in his Commentary on 133 Psal. It is, [Page 44]saith he, a commendation of Peace and Unity, to the end we should esteem it as an excellent and Holy gift, and that we should rather sustain the loss of all things else, than give occasi­on of Dissention and Discord; for if we must suffer any loss, it ought to be born patiently in this respect, that all other things through Peace are recovered, and reslored again, as one said very well, I never bought any thing better cheap than Peace, for to the Buyer it bringeth most plentiful Fruit; for we see oftentimes in our private affairs, that if a Man be content to lose ten or twenty Crowns, that he may live in Peace and quietness, he winneth thereby great Gain and Commodity, &c. He also saith in another place, That truth is not lost by teaching, but by disputing and contending, the Minds of Men being carried away by the heat thereof; they neglect those things whichmost of all they ought to regard, &c.

XXIII. And indeed, would it not be both far more profitable to all People, in general, and more conducing to Peace, Con­cord and Reconciliation one with another, to have fewer Books and Papers (and a happy day and time when there will be none at all) of Controversies, of Replies and Rejoynders pro & con, which do for the most part of them (proceeding from either the heat or wisdom of Mans Spirit) exceedingly con­found, and cloud the plainess, simplicity and glory of Truth, and perplex and bewilder the Minds of poor People, and which also has too too often in them, much of self-passion or undecent Recriminations, or glory of Reputation, by-ends, in­terests or some private advantages or other proposed, which makes many unwilling to yield, tho' possibly convinced in their judgments, &c. And if there were more practical Trea­tises (instead of the Controversial ones as aforesaid) tending to promote Piety, Peace, Love, Unity, Concord, and Friend­ship, See the Causes of the decay of Christian Piety Pag. 321. in the Life of Righteousness: For as an ingenuous Writer well observes, That our Divisions have grown upon us, by the neglect of practical Duties: For as every age degenera­ted more from Primitive Piety; So they advanced further in nice inquiries and new opinions; and as the Zeal of practice grew cool, so that of dispute gathered head and vigour. So that if we consider how far our good works fall short [Page 45]of these first Christians, we need not wonder to see our Contro­versies so far exceeding them; that time which was gained from the one, being employed in hammering, and forging the other, and the true Gospel Graces of Meekness, Peacea­bleness and Universal Charity are accounted earthly; phleg­matick qualities; we disclaim that Holy Ghost which descends in the appearance of a Dove; Nay or in the Fire either, unless it be like that of Elijah, to consume all that disgust us, &c.

It had been well (as W. P. says) if Men had entertained equal Zeal against Impiety, and been but half as much Enemies to their Sins, as they have been one against another: See his Address to Protestants, Pag. 63. the whole is well worth reading, but especially the 2d. part; which is a very substantial excel­lent Treatise, and plain against all imposition, &c. in matters of Faith, &c.

XXIV. It is easy (as I remember an ancient moderate Friend said) to judg, but hard to save; and also, saith he, Obs that is most in the Life of the Son is most sensible of the hurts of others, and most touched with the feeling of their Wounds, Not slightly passing by, like the Priest, but Mercifully, Pitying, and healing like the good Samaritan; for it is a Sym­ton of hardness of him that slights the Wounds and Bruises of his Brethren, thereby pouring Brine into their Wounds rather than Oyl of Love and Tenderness. Such Phisitians rather help to fester than cure the hurt, and to increase the pain than to stop the spreading of the Disease; whereby a little slip doth prove as a dangerous Sprain, and a small Bruise sometimes to the loss of a Member, and grieving of the whole Body, and all for want either of skill or Sense (or both). Where skill is wanting, there he may administer that which doth encrease the Distemper, and thereby both disparage himself, and endanger the Patient: And where Sense is wanting, there austerity and rigidness is usually met withal: But rather saith he, Obs Gentleness and for­bearance must be used as by the application (not of harshness and present judging or standing at a distance but) of warm Cloaths and suppling Oyls used by a gentle Hand, with much pains and often exhortation in the Stirrings of Love, and Risings of the Life, and yet feeds not the benummedness or senselessness, [Page 46]but cherisheth the Life, and so recovers the Sense, where­by it is restored to the former office in the Body, and more filled with compassion, usefulness and diligence than before, and the other Members are now made more sensible of the be­nefit of Patience and Long-sufferings, and sees from whence that springs that would limit unto Seven times, and how narrow and short it is of the fulness of Mercy it self, that is unlimited, but binds the limiting Spirit unto the perfecting of the Praises of the God of everlasting Goodness and Mercy.

SECT. III.

SECT. IV.

I. LEt us therefore, Friends, every one of us lay aside all manner of Peevishness of Spirit, and let not a haughty kind of a sullen morose Humor prevail upon any of us, neither let an impatient, insolent, or insult­ing Temper appear in us: But let us all be as tender and com­plying, as affectionate and good natured towards all, as possibly we can be, that so by an obliging Civility and courteous Behaviour, as well as a melting kindness, it may be apparent that we do sincerely desire the good and well-fair one of ano­ther.

And were we all but once brought to be of this excellent and truly Christian-like Temper, viz. to judg charitably, to bear patiently, to be moderately inclined, freely and fully to forgive, tenderly compassionate, meekly condescend, and [Page 64]humbly submit to, and prefer one another; then we should soon see things grow better amongst us; then there would not be such shyness, distance, and straitness, nor such Con­tentions, Confusions, Distractions, &c. amongst us.

And had it not been for these evil, hurtful, and stumbling practices, would not the Truth have prevailed generally in this place, as much as in any? And before these sad divisions happened, were there many Country Meetings, like to this here, and that in divers respects both for freshness and large­ness? And certainly could it ever have come to such a loss, either as to the one or the other, had that Innocency, Lowliness, Simplicity, Lamb-like nature, Tenderness and Charity, which first appeared, been really by all kept to, which alas for some time past has been too much on the decaying hand, and in the place thereof too much of Human Wisdom, Carnal Policy, Subtile Contrivances, and Cunning Projects, together with Sourness, Loftiness, Prejudice, Enmity, Envy, Self exalta­tion, Obs. But the Blessed Truth is still the same as e­ver, and must not be blamed for these things. &c. hath alas too much prevailed, as to some here, and been on the increasing hand; Insomuch that the one, viz. the latter, hath even almost overpowered the other.

O Friends, this indeed is sad and very grievous to consider, but it is really too true (tho' a mournful) observation. And would to God that it could be proved by any to be but either a mistake or a misrepresentation, or a too rash Conclusion, or se­vere groundless Censure, or what might be supposed, to be but the product of dissatisfaction or prejudice, as doubtless some will be ready enough to judge so.

But the Instances & Effects of the aforesaid (the greater is the pity) being so publick and notoriously seen and observed, as they have been and are, and that too almost dayly, There is neither that ground to suggest any one of these as other ways there might be, nor can any rationally conclude, that what is here mentioned on­ly in general concerning the same, is done either from Malice or Ill-will towards any: And there are but few (if any) amongst us here, but must confess to the Truth thereof, and that it is too often manifest in one Action or other, which ought indeed to be much lamented by all the sincere & honest hearted Friends [Page 65]of Truth; and surely it is cause of great grief and sorrow to all such as consider of things, both seriously and impartially, and are of one Universal publick Spirit, and concerned for the good of all, and not byassed to interests or parties, &c. And Friends, happy would we all be, that as we profess to be fol­lowers of blessed Jesus, who suffer'd for us, leaving us an example that we should follow his steps, so we may really demon­strate that we are truly such as imitate him, and that the same mind be in us, which was in him, who (though he did no Sin, neither was Guile ever found in his Mouth) yet when he was reviled, he reviled not again; 1 Pet. 2.21, 23. when he suffered he threatned not, but committed himself to him that Judgeth righteously, and most meekly and patiently endured the contradictions of Sin­ners, Luke 23.25. and pray'd (according to his own injunction to us) for his enemies, even those that Crucified him, and said, Father forgive them, for they know not what they do.

And as holy the Apostle, after he had with a great deal of ex­cellent good arguments pleaded for Compassion and Con­descension, as in Rom. 13. In the Wisdom of God he gave forth this Conclusion and Determination, in the first Verse of the next Chap. We then (says he) that are strong, ought to bear the infirmi­ties of the weak, and not to please our selves. Let every of us please his Neighbour for his good, to Edification; for, (ob­serve) even Christ pleased not himself; but, as it is written, the re­proaches of them that reproached thee, fell on me.

And those that are stronger and wiser than others, must we not also bear with some of their natural infirmities some­times? for where is the Man, or Woman wholly exempt or free from them? but less or more for want of that due and constant watchfulness one time or other, appears in them; and therefore the same Apostle tenderly counselled the Galatians to bear one anothers Burdens, and so fulfil the Law of Christ. Gal. 6.2, 3. For if any Man think himself to be something, when he is nothing, he deceiveth himself.

Which, if rightly considered, none have cause to be proud, self conceited or exalted in themselves. And to prevent and exclude all vain glorious boasting, or insulting, or being lift­ed up, either upon a spiritual or temporal account in any, [Page 66]whatever may be their Gifts, Attainments, Abilities, or Qua­lifications, let the best, the wisest, the strongest or richest Man or Woman, ponder seriously in their minds, but these two or three Queries of the Apostle Paul in his own words, or rather such as God by his Spirit moved him to utter, and an­swer them, so as they should be, and see then if they can justly brag, or vainly boast or insult over others.

6. The Apostle, after he had given the Corinthians a very seaso­nable caution in the beginning of the 1st. 1 Cor. 4, 5, 6, 7. Ch. to beware of rash, censorious and forward Judging one another: Next of too fondly or foolishly admiring any Mans Person, as in the 6th, Verse, Or as in the Margin distinguish­eth. These things (says he) Brethren, I have in a figure transfer­red to my self, and to Apollo, for your sakes, that ye might learn in us (observe) not to think of Men above that which is written, That no one of you be puffed up one against another. Then in the next Verse he comes to his close Queries. For who maketh thee (O Man, or O Woman whosoever thou be) to differ from another? 2dly. And what hast thou that thou didst not receive it? (As most cer­tain it is we all have received, whatever we enjoy or whatever we are upon any account, it is from him, and by him, the great and blessed Benefactor to all mankind, from whom all good and perfect gifts come, and who is rich and liberal to all) But 3dly. Why dost thou then glory, as if thou hadst not re­ceived it?

7. So it seems, there were some in his days that were puffed up, and forgot both the giver and themselves too, and its like were ready to trample upon, rejoyce, and insult over others, as if they had merited what they were, Ja. 4.16. and what they enjoyed; for some rejoyced in their boasting, which was evil rejoycing. Now says the Apostle to them in verse 8. Ye are full now, ye are rich, ye have reigned as Kings without us, and I would to God ye di [...] reign, that we might also reign with you: We are fools for Christs sake, but ye are wise, &c.

And the same Apostle says in the same Epistle, Let him that thinks he standeth, Ch. 10, 12.13. verse. take heed lest he fall; for there hath no temptation taken you, but such as is common or incident, (as the margine hath it) to Man; Considering thy self, lest thou also be tempted; and as in the 13th. Chap. to the Heb. in another Cause, as being [Page 67]your selves also in the Body. For whatever happens to one Man, may happen to every Man.

And had that Christian good advice taken place, or yet could be regarded and followed, which was given some years ago, by a very good tender-hearted devoutand ancient Friend, Loved and Respected, (by most, if not all that knew him) it would neither ever have been so as it has been, nor would it continue long so, as now it is amongst us.

Its worth both the pains of Transcribing & seriously perusing, is as followeth, viz. ‘Let all strive to excell in tenderness and and long-suffering, and to be kept out of hard and evil thoughts one of another, and from harsh interpretations, con­cerning any thing relating to one another. Oh this is un­worthy to be found in an Israelite towards an Egyptian, but exceeding shameful and inexcusable to be found in one Bro­ther towards another. How many weaknesses doth the Lord pass by in us, how ready is he to interpret every thing well concerning his Disciples, that may bare a good Interpreta­tion? The Spirit, saith he is willing, but the flesh is weak, when they had been all scattered from him upon his death, he did not afterwards upbraid them, but sweetly gathered them again. O dear Friends, have we received the same Life of sweetness, let us bring forth the same sweet fruits, being ready to ex­cuse and receive what may tend towards the excuse of another in any doubtful Cause; and where there is any evil manifest, O wait to overcome it with good: O let us not spend the strength of our Spirits, in crying out of one another, because of evil, but watch, and wait where the Mercy and healing Vertue will please to arise: So the living God, the God of Israel, the God of everlasting ten-Bowels and Compassions to Israel, fill the Vessels of his He­ritage with his Life, and cause the Peace and Love of his holy Nature and Spirit to descend upon their dwellings, and to spring up powerfully in them towards his living Truth and towards one another. O Lord my God, when thou hast shewn the wants of Israel in any kind sufficiently (whether in the particular or in the general,) bring forth the supply thereof from thy fulness, so ordering it in thine eternal Wis­dom, that all may be ashamed & abased before thee, & thy Name [Page 68]praised in and over all.’ See the Book called many deep Considera­tions, &c.

VIII. One more Testimony, and it is of a singular person, as profound in the knowledg, both of Natural and Superna­tural or Heavenly Divine Mysteries, as any in this age; And in­deed there are but few that can equal or come near him in either.

Whose name as well as the formers is omitted, because some may like the Matter of both their Testimonies, but may be (tho' groundlesly) prejudiced against them otherwise; and possibly the greatest reason they can give for it is, because they were or are not of their party, as usually is said, such a one, is a good Man, and such a one is a wise discreet Man: But still there follows an if and a but he is of this or the other side, Opi­nion, &c. This brings to my remembrance what one observes, that under the Papacy, any Sins find easy absolution if the per­son be not suspected of Protestantism, and any Opinions have tolerable favour, if not degenerated from Papal Authority. How often (besides by Jehu) hath that question been past, Who is on my side? And if the party have been right for that Cause, if his Religion be that of Mahomet, or his life like that of Apicius, he need not doubt but he shall find fair entertainment.

IX. But to return to the Matter before proposed: It would be too large to insert the whole Testimony, (being two or three Pages) here is the last and least part of it, but what is very material and of a general Service to all, and would help much to put a final end to all Controversies, Disputes, &c. if practised; if this (says he) were but one received amongst those called Christians, and that nothing should be required by one sort from another, as an Article of Faith, or Doctrin, or Principle of the Christian Religion, in common to be be­lieved, but as what is expresly delivered in the Scriptures, in plain Scripture terms, of how great advantage might it be to a true Reconcilement amonst them, and beget true Christian Unity, Peace, Love, and Concord? And as for the consequential part of peculiar Doctrins, whether true or false, to leave every one a freedom, without imposing up­on them the Affirmative, or Negative, as any Bond or Tye [Page 69]of Christian fellowship (this is a purely Primitive, and truly Apostolick like Testimony) for if such consequential Doctrin be false, it is most unreasonable to impose it, and therefore in that Case a Dissenter should have his liberty to dif­fer in Judgment, Obs. and without any Breach of Brotherly Unity and Society: And if it be true, yet not being opened or re­vealed to another, it cannot be in Justice, pressed or urged up­on him where God has not given him the true freedom and clear­ness of Mind to receive it; and to do otherwise (that is, to Impose, Press, or urge any thing, that is purely Matter of Conscience, upon any is to transgress that Golden Rule, deli­vered by Paul, viz. To walk by the same Rule according to what we have attained. And if any be otherwise minded, says he, God will reveal it to him; and if this advice could find place (and a great pity but it should amongst all) it would bring the Differences amongst those called Christians, in point of Judgment, into a very small and narrow compass, and they would understand one another far better than now they do.