A cordial-mediator for accordance of brethren that are of different judgments and wayes of administration in things that concerne the Kingdome of God for repairing of the breach and restoring of the paths for many generations : wherein is proposed the way and means (not to inforce or compell to an outward dissembling, hypocriticall uniformity, which is all that can be inforced unto by humane authority, but) to induce and ingage to a cordiall-uniformity even of soule and spirit amongst all that are truly and really Christians, and to bring them likewise into the same wayes and ministrations in the things of God / written by Ellis Bradshaw.

A CORDIAL-MEDIATOR, FOR Accordance of Brethren that are of different Judgements, and wayes of Administration in things that concern the Kingdom of God: For repairing of the breach and restoring of the paths for many Generations, as followeth, to wit.

BELOVED brethren, the end of this dis∣course, I shall in few words first declare with the grounds thereof before I begin, because I love not prolixity nor would not be mistaken, to wit.

1. That all the elect and beloved of God that know one another and in the Judgement of charity account one ano∣ther, such might love one another as brethren, and that with a pure heart fervently. See my ground for this 1 Pet. 1.22.

2. That all that are in truth, in the light, might so walke in the light, as to have fellowship one with another. So as the blood of Je∣sus Christ might cleanse us from all sin. See my ground for this, 1 John 1.7. And the rather because that if we say that we have fellowship with God and walke in darknesse, we lye and doe not the truth. See vers. 6 And if we walke in the light we have fellowship one with another; &c. So that we cannot demonstrate that we have fellowship with God and the Lord Je••us Christ, unlesse we also have fellowship one with another. And therefore cannot say with the Apostle, to wit, And truly our fellowship is with the father,

and with his son Jesus Christ. See ver. 3. Neither can we demon∣strate that we are in the light, nor that we love God, unlesse we also love the brethren, See Chap. 2 9, 10, 11. and Chap. 4.20. He that saith he is in the light and hateth his brother is in darknesse, and walketh in darknesse, and knoweth not whither he goeth. And if a man say I love God, and hateth his brother he is a lyar, for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? From which it appeareth that it is for want either of light or love, or rather both, if we have not fellowship one with another. So that we cannot demonstrate that we are in the light, nor that we love God, nor that we love our brethren, nor that God loveth us, nor that we keep his commandements un∣lesse we so love our brethren as to have fellowship with them: For this is his command••ment that we love one another, and that even so, as Christ hath loved us, for this is the manner and measure required; as I shall further make to appear, from the Law and Testimony.

1. From the command of God, Lev. 19.18. thou shalt not a∣venge nor bear any grudge against the children of thy people, but then shalt love thy neighbour as thy selfe.

2. It is also the command of our Lord Jesus Christ, Mat. 22.19. & Luke 10.27, 28. where the command is expressed. This doe and thou shalt live, & John 15.17. This I command you, that ye love one another.

3. And the measure of this love which is here commanded, is not a sparing or scant measure: But this is my commandement that ye love one another, as I have loved you, See ver. 12. And see also John 13 34. A new commandement I give unto you, that ye love one another, as I have loved you, that ye also love one another; From which it evidently appeareth, that though this commandement is but the same in substance which was from the beginning. Yet in this respect it is new and held forth to us under that notion, in re∣gard it is backed with such an example, to wit, the example of Christ, who in his own person hath exemplified it to us and com∣mandeth us to follow his steps, and to love one another, as he hath loved us, binding us hereby to his example in what we are able, and to make it all our marke to aime at as the marke of the price, of the high calling of God in Christ Jesus: So that in respect of the measure of our love, we ought not to be content with any lesser

attainement then to love one another as Christ hath loved us.

4. It is also the message that we have heard from the beginning that we should love one another, See 1 John 3 11. And this is his commandement that we should beleeve on the name of his son Jesus Christ, and love one another as he gave us commandement.

5. It is like unto that first and great commandement, to wit. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy minde. See Mat. 23.37, 38, 39, 40. & Deut. 6.5, 6, 7, 8, 9, &c. For upon these two commandements hang all the Law and the Prophets.

6. The end of the commandement is l••ve out of a pure heart, and of a good conscience and of faith unfained, (See. 1 Tim. 1.5) From which some having swarved, have turned aside unto vain janglings, See ver. 6. yea and that in these very dayes of ours.

7. We are exhorted seriously to see that we love one another with a pure heart fervently. See 1 Pet. 1.22. It must not be in word and in tongue onely, but in deed and in truth. 1 John 5.18.

8. And the Apostle John seriously exhorteth us to it, shewing us a strong reason to induce us, to wit, Beloved (saith he) let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God, and he that loveth not, knoweth not God, for God is love, Chap. 4.7, 8. It is therefore styled the royal Law, James 2.8. Because it cometh both expressely and essentially from God the Father, and from our Lord Jesus Christ, who is Lord of Lords, and King of Kings. Now in regard it is both the expresse command to love one another; and the essentiall and efficient worke of the Spirit of God for it both cometh of God, and God is love. And in regard that the end of the commandement is love, &c. And that the whole Law, to wit, that respects our neighbour is fulfilled in this, to wit. Thou shalt love thy neighbour as thy self, and that this is that second great commandement, and so like the first; as that he that loveth not his brother whom he hath seen, can∣not love God whom he hath not seen. Nor manifest himselfe to be his Disciple, nor indeed a true Christian, See 1 John 4.20. & Ch. 3.14, 15, 16, 17, 18, 19, &c.

Then it necessarily followeth that such who are Christians in∣deed and expect to be so accepted and accounted of either with God or men, ought to account themselves most chiefly bound to

this duty of love, and that to all the brotherhood, above all other duties commanded in the Law that concerns our neighbour. And that in regard that all other dutyes are inferiour, and lesser matters of the Law, As tithing of Mint, Annisse, and Cumin was to the Jews, which yet ought to be done, provided that Judgement, mercy, and faith, which are the greater matters be not thereby neglected nor secluded; for this was in the Scribes and Pharisees a token of their hypocrisie; and how can we possibly excuse our selves from the same charge, if by our strivings and contests about inferiour outward circumstantiall matters and things of God, as Sacramen∣tall matters and wayes of government and ministration?

We neglect and hinder the growth of love and so of faith like∣wise which are the two essencialls and only infallible marks of our Christianity; And on the contrary part doe thereby provoke one another to wrath and enmity, biting and devouring one another till we be consumed, as is but just with God, because we cannot agree but fall out by the way, and that about the way like unto∣ward children who part themselves into various pathes till they are be wildred and loose one another and some themselves and their poor soules. And considering also that all the ordinances of God, and the wayes of government, and all the ministrations and gifts of God, with all the ministrators whom he hath sent, and set in his Church, yea all the inferiour commandements in the morral Law, with all the Prophets, Apostles, Scriptures both old and new, yea all the truths and doctrines or examples therein held forth, both concerning Judgements and mercies with all other wayes and means of grace. Are all but given and held forth to us through the necessary meanes, for this necessary end, to wit, The producing of love out of a pure heart, and of a good conscience, and of faith un∣fained. See 1 Tim: 1.5. From all which I make bold to conclude, that if we make not the observance and use thereof, as helps and means conducing to the acquirement and fulfilling of this end, but in our keeping of the lesser we obstruct the greater, yea and even the m••ine of all, And that which if attained would bring the lesser with it; as a naturall fruit which is included in it, and cannot pos∣sibly be seperated from it; See 1 Cor. 13.

Then without all question or peradventure we quite pervert the end of all the commandements and meanes of grace that God hath appointed at least so far forth as we use them so as hath been

said before; Making his commandements void, and of none eff••ct in our selves or others, through our owne traditions, for we thereby hinder both our selves and others from acquiring to the end of the holy commandements that are given unto us. By the keeping whereof we might be made partakers of the godly nature, love cometh of God, for God is l••ve.

Now these things being generally assented too, as so I nothing doubt, but all that are Christians i••deed, in the sight of God, both doe and will assent with me thus farre at least: and that they will agree to indeavour the acquirement of this blessed end, as in duty they are bound.

I shall further propose those means and wayes which as I con∣ceive would strongly conduce to the acquirement of this end, through the help of God, the which as I conceive are of absolute necessity, and such as without which there is little hopes of this Accordant, nor of keeping this commandement, in the keeping whereof, there is great reward.

1. Then I desire as accounting it our duty, and the naturall product of true brotherly love, that we might pray one with, and for another, and each for all, that we might be healed, and our breaches repaired, and we united, and made of one heart, of one mind, and of one judgement, and that the same mind might be in us that was in Christ Jesus: This I doubt not but all that are godly will justifie, and own, and indeavour to p••actise but that we might doe it in faith, it is required that we go first and be reconciled to our brethren, and then come and offer our gifts, See Mat. 5.23, 24.

2. Therefore it is desired for this end, that we might have fel∣lowship one with another, and each with any, both in publick and private, and that in all Gods ordinances, so as love requireth: so farre as possible, and convenient, as being all members of the same body; to wit, of Christ, and each of other; for how else is it ever possible that we should be reconciled, if we meet not to∣gether my if we receive not one another, even as Jesus Christ hath received us to the glory of God the Father; See Rom. 15.7. & 3. John 9.10. Mat. 9.3.

3. That instead of disowning or excluding any that is known to be Godly, of whatever way, or Church they are of, either Mi∣nisters or people, from the Lords Supper, or any other ordinance, they desire to partake of. We might all be willing to invite each

other to any ordinance that Christ hath appointed for mutuall comfort and edification, where our selves are admitted & owned as Godly, in case when any Brother shall have occasion to sojourn or be occasionally amongst us to hear the word preached on any other businesse.

4. And not only so as but barely to partake of the outward ordinances; But that each and all that in the judgement of cha∣rity may be accounted brethren, might be owned as such, and dealt with as such, not in word only but in deed and in truth, in a p••acticall manner in all these respects or in any other, as we doe with brethren that are of the same judgement and society with us, as accounting it our duty both to watch over, and to exhort, re∣proove, admonish, comfort, restore and releeve; and all such du∣ties as need requireth in a brotherly way for his good and com∣fort, as we our selves would also be dealt with in the like case, for our soules health and benefit any wayes.

Reas. For this we are comm••nded, Doe to all men as ye would they should doe unto you, for this is the Law and the Prophets; But if to all men, much more to our brethren that in the judgement of charity are of the same body together with us, under Christ our Head.

Reas. For if they be members though they are but feete, (the body walketh slowly if it wanteth feete, See 1 Cor. 12.21, 22. nay, If those necessary members of the body) should either be cut off, or it halteth on them, you know the charge, and how we are ex∣horted to make streight pathes for our feete, lest that which halteth be turned out of the way, which should rather be healed: I wish this text were better understood then I doubt it is by the most part, even of the Churches of Christ, See Heb. 12 12, 13, 14, 15. Such who halt betwixt two opinions, should rather be healed, and have streight paths made for their feete, then turned out of the way to the Kingdome of Christ.

5. That the doores of fellowship and Christian communion might be set as wide open as can lawfully be allowed, or as can be practised without breach of duty, and conscience towards God; by building men up in their evill wayes and sowing pillowes under all arme holes, healing their wounds slightly, and preaching peace, when there is manifestly no peace, and that for their owne destru∣ction.

Reas. For if the doores of Discipline and Christian communi∣on should shut out any of the elect of God, either from hearing of the word or Church communion for their soules health; or that they should be offended through the Churches default, and scat∣tered abroad, yea whither they be weak or strong, See (Ezek. 34) they ought not to be thrust with the side or shoulder, nor pusht with hornes, But the diseased should be strengthned, and the sick healed, and that which is broken, bound up; and that which is driven away, brought home againe; and that which is l••st, should even be sought out, and recovered, and no force nor violence should be used by any in ruling of them, lest the great sheepheard of the sheep, who is not willing that the least of his little ones should perish, should require his sheep at the hands of the sheepheards, and so destroy both the fat and the strong, and also feed them with judgement. See ver. 16 & read also, Mat. 18.10, 11, 12, 13, 14. And how wisely ought those to walke, towards them that are without, who are the light of the world, and the salt of the earth; Mat. 5 13, 14, 15, 16. For if that salt which should season the world, yea, even them that are without, and so bring them in, shall make it selfe naucious and so unsavory in their conceit as that they will not come neer it, but abhorre and loath it, wherewith then shall the world be seas ned, even those yet without; sure they may perish, for such who are made unsavoury in their conceits, if the great sheepheard doe not search his sheep, and seek them out; as Ezek. 34.11, 12, 13, 14, 15, 16, &c. And to this end it was least the Apostle Paul should make himselfe naucious and unsavory unto any at all; he became all things unto all men, that by all means he might save some, and made himself servant unto all, that he might winne the more; and hath also commanded us to be followers of him, even as he also was of Christ Jesus, charging us to give non offence neither unto Jew nor Gentile, neither to the Church of God, even as he pleased all men in all things, not seeking his owne profit, but the profit of others, that they might be saved, &c. And this he accounted to be walking wisely, toward them that are without, and the wisest way of all other for the winning of them, and he that winneth soules is wise indeed.

Oh how much might be gathered and spoken from these texts of Scripture, to spur us on to a tender hearted and pleasing sa∣vory, in offensive carriage, not only towards brethren, but even

towards them that are without and at enmity with us! and how needfull it is even in these our dayes, for ingaging brethren unto such carriage one towards another, how true is that prophesie, that the love of many shall wax cold, because iniquity shall be in∣creased, yet it is not said, that the love of all shall wax cold, for some doubtlesse shall continue to the end and so be saved. But oh how far are we off in these dayes from those commands of Christ! Luke 6.35. to wit, But love ye your enemies, and doe good, and lend, looking for nothing againe, and your reward shall be great in heaven, and ye shall be the children of the highest, for he is kind unto the un∣kind, and to the evill; But oh how little kindnesse is in these dayes shewed even unto the good. But suppose there be some love and kindnesse shewed to our friends and brethren of the same society whereof we are: What thanks may we possibly expect for this, when the very publicans do as much as we? See ver. 32, 33, 34. And how farre are we off from obeying those Important commands of Christ, verse 27, 28, 29, 30, 31. To love our enemies and blesse them that curse us, and pray for them that despightfully use us, and persecute us, &c. when we cannot love our brethren nor pray for them, so cordially as we ought, and only because they are led and ingaged through difference of Judgement to vary from us in respect of Church-government and Discipline, and in some out∣ward wayes and administrations, which differences amongst us; can never be proved to be scandalous sins, for which they should be secluded and suppose them erroneous, yet they can never be prooved to be therefore hereticks, because their different Judge∣ments are onely about inferiour matters and circumstantials, by any party, and therefore ought not to be rejected upon such ac∣counts, nor separated from, but invited to communion in any or∣dinance state only, in case when known to be under some scanda∣lous sin. All such I say, as are known to be Godly and worshippers of God, and so in the Judgement of charity, of the misticall body of which Christ is the head. And this I desi e might be taken notice of, that as no man can deny but that the greatest latti∣tude of love, is the most Christian. So is the greatest lattitude of charity also, for love and charity are the very same insepera∣ble quality, according to the lattitude and measure of our love, such is the lattitude and measure of our charity, either in judging of others, or in our carriage towards them in any respect.

6. & lastly, And that which must necessarily be agreed on be∣fore this admittance, & brotherly fellowship can be made tollera∣ble to all the severall parties; Is, that this admittance and receiving one another as love requireth, might not be accounted as a sin or scandall in them that do it, by any Church, or Christian society, whereof they are members, nor taken as an offence by any of their members, but the contrary declared from these precedent grounds and inducements. In case as hath been said, that in the judgement of charity they be visible members of Christ his misticall body, yea whether they be, or be not for the present joyned with a••y particular body, one more then others, because some there are who through desire of correspondency with all, or any, so far as lawfull, and so far seeking the love of all, as not being willing to offend any, of whatever Judgement, or Church, or way they are found to be of, whose J••dgements or wayes are matters of diffe∣rence amongst the godly: there being Godly men of various ••udg∣ments in such respects, whose wayes and practices are according∣ly; and this being granted and declared accordingly, this end in∣tended, is halfe obtained. And this I dare undertak•• that all this is no more then these commands require, as necessary duties for exemplification of our true Christianity; and that ought to be per∣formed by all the Saints unto all their brethren: as much as in them lyeth, as the providence of God shall give them abilities and opportunities.

But least any should thinke me to intend the exalting of some one way, and to desparage others, as being partially ingaged, and so through prejudicat conceits and apprehensions of me, and of my ends herein, should be offended with me; As I have therefore plainly declared what my ends are before I began, and then my grounds from Scripture, from which I nothing doubt, but by the operation of the Spirit of God it will evidently appear, that these ends are nothing, but what in bounde•• duty, which we are mainly commanded and ought to practise, nor doe I much doubt but to make it good against al objections that can be offered on the other part, and to remove the scruples that may arise in the conscien∣ces of any that is a truly rationall consciencious brother of what ever way or form of judgement that he may be of, if he be indeed a brother and member of Christ.

And further, I declare that though it were to be wished that

all that are of one heart, and of one judgement, in all fundamen∣talls; were also one in all other respects, yet it is my opinion, that these divisions are of the hand of God, who many times wor∣keth by contrary meanes; and yet by his wise ordering of the e∣vents of things, the effect and product is the better and sweeter, and the re-uniting so much the stronger, as I shall instance in some particulars: First, you know it is the saying of Christ, that a Nation, or Kingdome devided against it selfe cannot stand, and therefore as it is also the pollicy of men to devide as much as pos∣sible where they desire to reign; Even so I say, who knoweth but the Lord hath purposely devided us, lest we should have stablish∣ed some Arbitrary government according to the will of man, pur∣posely to stop our settlement, and to weary us out, with our stri∣vings and contests amongst our selves; both to weaken our power, and conceits of our own wisdome: and to discover our folly and humble us, that so he himselfe may have dominion over us, and be our onely Head and Lord, and that in every respect, as King, Priest and Prophet, and so have all the glory ascribed unto him, and that by all his people; according to that prophesie, Isa. 2:11, 12. & ver. 17. to wit. The pride ••f men shall be brought low, and the haughtinesse of men shall be abused, and the Lord only shall be exalted in that day. And as Paul saith to Philemon concerning his servant Onesimus, so we may well hope concerning our selves, That perhaps we are parted asunder for a season that we might re∣ceive one another for ever, and be the more strongly united, See v. 15. And it may be also, that it is very much to prove the natural∣nesse of our love, See Philip. 2.20. & 2 Con. 8.8. & 24. verses. And that those that are approved such might be made knowne, for this is one expresse end wherefore there must be divisions amongst us, See 1 Cor. 11.18, 19. And the truth is, it hath much pro∣ved already the unnaturalnesse of our love, but very little of na∣turalnesse; For what great proofe of our naturalnesse in love can it be, to expresse our love to our brethren and friends of the same judgement and society with us, this is not thanks worthy as hath been said, from Luke 6.32. But if we can love the brotherhood that differ from us, and it may be speak evill of us, and are so far our enemies as they would persecute and destroy us; this is thankes worthy and will indeed prove, and demonstrate the naturalnesse of our love, yea even to the very consciences of our enemies; and

be the greatest meanes to turn their hearts, and win their aff••cti∣ons, and convince them of their sin in being our enemies & speak∣ing evil of us, and so to re-unite us by an inseperable bond of love and unity, that can never be broken or such whoever upon whom it taketh not this effect, it will heape cole•• of fire upon their heads, and the Lord shall reward and recompence us, If we for our parts shall performe our duties, (See also 1 Pet. 2.19, 20, 21, 22, 23, 24, 25.) by owning them as we ought.

And againe, By means of these divisions and contests there is much more light and knowledge held forth, then could possibly have had occasion to be knowne, or so much as discussed amongst us; but we should have gone blindly to worke, in all or most of these things contested about, in comparison of what is now made manifest, both in respect of the temper of mens spirits which is discovered by their actings, and the danger we were likely to have fallen into, through Lordly and ridged arbitrary actings, in impo∣sing upon mens consciences things not convenient.

And besides, These divisions have manifestly been a means to provoke all parties unto emulation in one respect or other. See Rom. 11.14, 15. Reade these two verses and you will know what I meane; For by these devisions and strivings many are pro∣voked to a holy emulation, yea to emulate one another in holiness and righteousnesse.

And thus as the Apostle saith, The foolishnesse of God is wiser then men, and the weaknesse of God is stronger then men. Yea even thus, he catcheth the wise in their own craftinesse, and maketh us fools, and lets us find it by experience, that we might be wise; he well knoweth that the spirit which dwelleth in us, lusteth to envy, and hath told us of it, and yet that if we have envying and strife in our hearts, we should not rejoyce, because this wisdom descendeth not from above, but is earthly, sensuall, and devilish.

Thus he is glad to deal with us as children, (If we may so speak after the manner of men) yea as with perrish, foolish, weward, wilful & stubborn children, to devide us that he might unite us, to let us quarrel, and strive, and fight in a spirituall sence, purposely to unite us the more strongly, and to prove the naturalnesse of our love and brotherhood, and our wisdome, and temper, and strength what it is, that we might know it our selves, even our own weaknesse and folly, and that we are as yet but children, and unfit

for governement, or to Reigne as Kings: as the Apostle speaketh.

Reas. For it is hereby manifest to us, by the practises of all, of every division of us, that we would be partia••l to our own cause, and party, and principles, and that against all others, and not for them though acknowledged brethren, and Christians in respect of fundamentalls. And so would necessi••ate and inforce them to a complyance and conformity to our own particular principles, and practices, or else they must not expect any love, or favour, or kindnesse, or help, or incouragement from us. And this I could manifest at large to be the present temper of the spirits of many, and that of every party, and how the severall parties have some of them at least been guilty of blood through their zeale and ma∣lignity against the others; but it is so obvious, and so well known that I need not to demonstrate the particulars thereof. But this I dare say, and justifie, that this sort of zeale is not according to knowledge, nor according to love and Christianity, and so by con∣sequence not according to Christ Jesus, who was so farre off from shedding the blood of his brethren (though they were enemies in their minds through wicked works) that he laid downe his life, and shed his owne blood for them. And even so ought we to be also rea∣dy even to lay downe our lives for the brethren; And till this temper of Spirit be in some good measure found to be in us, we are not fit to rule or have the least authority committed to us, for we are somuch under age, & but in the minority of Christianity, we can∣not be spoken to, nor accounted (strong men, nor men at age, nor as yet at years of descretion) but as unto babes in Christ, who must therefore be kept as under tutors and governours till the time ap∣pointed of the Father.

And though it is a promise which we do and ought to expect, and to comfort one another with, that the Kingdome of Christ shall come with power, and that it is also justly to be expected to be neer at hand, and is in some measure already present, and some will needs be so forward as to take it by violence, and beat down all before them that stands in their way, yea will not much care to destroy their brethren in whom the King of Heaven is already in some measure, and so cut off them from living to see it, and en∣joy it in the power, who desire it also as much as themselves, but cannot accord to fetch it in by force of humane authority save on∣ly

defensive whiles it is increasing and growing within us by the force and power of the Spirit of God, nor is it lawfull to say that this temper of spirit cometh of God; it is not the perswasion of him that calleth us, to goe about to inforce conformity to our own principles, and to impose them by force upon our deare bre∣thren that are contrary minded; but this is certainly of that spi∣rit of Antichrist, which is long since come into the world; and yet this very temper of Spirit if power should be put into our hands, would be found in measure, lesse or more in any party of us.

Let us therefore judge in our selves, whether we are any of us yet, come to yeares of discretion suitable for governement, whiles we are so partiall in our own cause and principles; shall he that hateth right, govern; saith the Scripture. Nay, if the power and Kingdome be already in the hand of Christ, and he giveth it to whomsoever he pleaseth, can we expect to have it whiles in such a temper of spirit. Nay, may we not rather expect that wise ser∣vants, shall have the rule and government over such lewd sons, that can never agree but are ready to bite and devoure one another at every advantage? Oh brethren consider, and let us lay it to heart, and charge it home upon our consciences betimes! for there it will fall heavy one day, and if we judge not our selves we shall certainly be judged and chastened of the Lord, that so we might not be condemned with the world, But if our master cometh and findeth us smiting of our fellow-servants: you know the place where we must have our portion. And if we possibly do not nor dare not, or cannot smite them hand or with the sword, yet there is a smiting which is as bad, to wit, With the tongue, for it is compared to a sword, or a sharp rasor; And this kinde of smiting is too too frequent and common amongst us, and sheweth clearely that if power and commission were in our hands, the other sword would follow. Oh these things brethren we had need to repent and to humble our selves, and watch over our hearts, left he cometh and find us in such a posture of spirit! the danger is great, yea it is so much the greater as it is expected to be neer at hand. And therefore let us be exhorted by the Apostle, Speak not evil one of another brethren, &c. Nor think not to escape if we neglect so great salvation.

If we know these things, and that they are no other but the

truths of God: Oh take heed that we let them not slip! but keep them applyed to our soules and consciences till they reply to doe them. Blessed is that servant whom his master, when he cometh shall find so doing, verily such a servant shall be Ruler over all his goods. Read but Mat. 24. from 41. to the end, and consider it seriously for it much concernes us in these latter dayes.

And take notice of one thing, if we be indeed the people of God, we shall never ride on prosperously, but in the wayes of truth of meeknesse and of righteousnesse, See Psal. 45 for we must not prosper, but in the same way and manner that Christ hath led us, for this Psalme is a prophesie concerning Christ and his Kingdom, who will not own us but in the same paths that he hath trod be∣fore us; Read it and compare it with our wayes and we need no more conviction.

Oh how many is there in this generation that are pure in their own eyes, that yet are not cleansed from this filthinesse! (Pro. 30.12.14.) that is so farre contrary unto brotherly love, and meeknesse, and of truth, and righteousnesse. Oh how sad will it be with us if the Lord cometh and findeth us so doing! and in our envy and strife, and not in that wisdome that cometh from above, which is pure indeed and word, yea peaceable and gentle, full of mercy and of good fruits, without grudging, & without hypocrisie, seeing the fruit of righteousnes is sown in peace, of them that make peace. James 3.17, 18. see also Ch. 4.11, 12. & ver. 5, 6, 7, 8, 9, 10. And blessed are the peace-makers, Mat. 5. See there and consider to what sorts of people those 9 sorts of blessings do properly belong; and whe∣ther there be any of them proper for such kind of postures of spi∣rit, as many of us are found in this our generation of Christi∣anity.

The Apostle James telleth us plainly (Ch. 1.26.) That if any man amongst us seeme to be religious, and refraineth not his tongue, but deceiveth his own heart, this mans religion is vain. And the same Apostle also Chap. 4.11. Speak not evill one of another bre∣thren, he that speaketh evill of his brother and judgeth his brother, speaketh evill of the Law, and judgeth the Law, &c.

And the reason is manifest because the Law forbiddeth it, and commandeth love which is quite contradicted and judged by us, when we speake evill one of another: And therefore let us lay it seriously to heart, and but consider it, how apt we have been in

these deviding times to speake evill, yea and even the worst that we can have any pretence for, one of another; how apt have we been to pick out the worst, taking all in the worser part, in the evil part, and whispering it out to the desparagement one of another, by reaches, and jeeres, and reproaches, even running descant up∣on the faults or failings, and weaknesses one of another most in∣harmoniously, and maliciously, making it the most part of our dis∣course, and esteeming them best company who could cast forth the purest jeeres and reaches against our brethren of any contra∣ry way: And who hath not been guilty in these respects? And how sad is it that we have so little regarded the danger of these things? I mean of despising one of the least of those little ones that beleeve in Christ; See Mat. 18.10, 11. Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their Angells doe alwayes behold the face of my father which is in heaven. For the son of man is come to save that which was lost. By which it is evident, that every one of those little ones that beleeve in Christ hath an Angell of God, (as it were) standing before God, in a continuall readinesse to execute his commands in their behalfe, so that it were better for a man that a milstone were hanged about his neck, and that he were drowned in the depth of the Sea, &c. And therefore woe unto the world because of offences, &c. See ver. 6, 7, 8, 9. And it is certaine that Christ hath an eye upon them, who came on purpose to save that which was lost, and therefore will certainly save them, and hath his Angels ready, and will avenge them speedily, if they cry unto him, See Luke. 18.7, 8.

Beloved brethren, I include my selfe as well as others under this guilt, and have been rebuked and chastened of the Lord for such things, and therefore dare not Justifi•• my self and condemn others, nor expect any other, but that whoever continue in such practices shall smart for it one time or other, be they who they can, if they doe not repent. Will a father suffer his children to wrong, and bite, and devoure one another, nay his little ones especially, and not whip them for it. And as a father pittieth his children, so the Lord pittieth them that feare him. Psal. 103.13.

Object. But it will be objected, that this is so maine a cause of the differences amongst us, that it will hardly ever be ascented to by any party in regard that all their principles are quite contradi∣ory to the receiving of any to communicate with them in the

Sacrament of the Lords Supper, unles they be known to be of their owne way: and especially strangers, who ordinarily get letters of recommendations for this very purpose, or else they are not? ad∣mitted. And if every Minister or member of a Church, might bring in a stranger, meerly upon his own knowledge and acquaintance with him, and that without satisfying of the rest of the Church, it would soon grow to that, that there could be no restraint nor dis∣cipline at all exercised in the Church, but all would be admitted that had any friend a member of a Church in the old promiscuous manner.

Answ. 1. To this I answer, Let it be considered, That the cause of the differences are not because that any at all that are knowne to be Godly, are admitted to the Sacrament, nor the doores of fellowship straitned on purpose, to keepe any of them out from any ordinance but to keep out those who are scanda∣lous or ignorant, and that chiefly for their own good.

2. I answer, That I doe not propose it, that any should be ad∣mitted, either because they are Presbitterians, and so known to be, nor because they are Independants, or Anabaptists, but because they are known to be Godly: for there may be such of any party crept in who are not Godly, but turne the grace of God into wan∣tonnesse, and laciviousnesse, and denying the onely Lord God, and our Lord Jesus Christ, See Jude 4. I doe not move to the receiving of any, but that are known to be Godly, of what ever forme or Church or way.

3. I doe not move that every one might have liberty to invite another, but those that are knowne and approved to be Godly, and judicious; For the younger sort of professors cannot be thought able to discerne, being but beginners; But such are not fit to be accounted Ministers, nor beare the office of Elders, or Deacons, that may not be trusted in such a case.

Object. But it will be objected that the wisest may be deceived, whereas a whole Church might be more discerning and some or other may know them unfit.

Answ. I answer, if it so falleth out it is the fault and will be the desparadgement of him that bringeth him in upon his owne Judgement, and it is nothing at all to the rest of the Church: And if he have no ground so to judge of him, and yet ••dmitteth him let him bear the blame, as may be thought fit, the Church is guiltlesse.

Object. But it will be objected that it is a main principle in Church-pollicy, to admit none that are not polliticially incorpo∣rated into some Church or other, and that are willing to submit and ingage to the discipline thereof.

Answ. 1. I answer, It is true, that it is an old and maine prin∣ciple in Church pollicy, but I for my part could never learn from what Scripture ground it could be proved lawfull.

Answ. 2. But am, and allwayes have been against it in my Judgement, since I first knew it to be their principle and practise, but shall be glad if any will inform me how it can be lawfull con∣sidering the precedent grounds of this discourse, and most especi∣ally that command of the Apostle; Receive ye one another even as Jesus Christ hath received you, to the glory of God the Father, see Rom. 15.7.

Now if we doe not receive one another to the outward ordi∣nances and Christian communion, which are all the glory that we can received and admit them too, how doe we follow Christ who hath received us to the glory of God the Father? which is the highest and greatest glory that he himselfe can have. And this his love to us hath ingaged him to, when as yet we were sin∣ners.

And it alwayes looked so like to the practise of Diotrephes, who loved to have the preheminence, and received not the Apostle John, nor the brethren, &c. Insomuch that these principles in my opini∣on ingaged in a great measure to the very same practise, for if the Apostle John, yea or Christ himselfe should come amongst us as so he doth sometimes in his members, he could not be received till he first conforme himselfe, both in judgement and practise, or professe so at least, and also ingage to submit to the discipline, and so be under those who are all under him, else he must not commu∣nicate.

But this I dare affirme, and have alwayes so accounted it as a dangerous thing, for any Church, or any part or member of a Church, neither to receive the brethren, nor suffer them that would, (See 3 John 9, 10, 11.) especially considering there is no ground that I yet know of in all the Scripture for such a policy, but is meerly invented to ingage or inforce men to their own principles, and practises, whether their judgements be convinced of the law∣fulnesse thereof, yea or no, the which is not Christian, it is not do∣ing

by our brethren, as we would that they should doe unto us in the like case.

Object. But it will be said, if they be not incorporated with us, and ingage to the government of the Church, we have no power to exercise any authoritative discipline over them, nor doe we ac∣count our selves ingaged to it.

Answ. I answer, The Church hath as much power from Christ, and is as much ingaged in duty to exercise it over any that is called a brother, and owned as a brother, as if they were ingaged and incorporated with them in the same Church, and this ought to be declared amongst all the Churches, See Levit. 19.17. Mat. 18.15, 16, 17. and 1 Cor. 5.11, 12, 13. and 2 Thessa. 3.6.14, 15.

Now it cannot be denyed, but we ought to love and not hate our brother in our heart, but we cannot shew that we love him, if we doe not rebuke him, but suffer sin upon him; And therefore it is said, thou shalt in any wise rebuke him, which implyeth that no excuse must serve our turne, as that he is not of our Church, or way, &c. or it belongeth to the Church he is of to deal with him this will not serve to shew our love to him, but rather that we hate him, See Lev. 19.17. So that all the injunctions that lye up∣on us, that ingage us to any duty to our brethren of the same Church, lye as clearly upon us, from this duty of love to be exer∣cised unto all, or any whomsoever, that we account a brother so farre forth as we have abillity, and opportunity, yea though in some respects because of differences in judgements, and ways they be really our enemyes.

Object. But it will yet be objected that we have nothing to do with the members of other Churches in respect of discipline and governement, but it belongeth wholly unto them to admonish, rebuke, suspend, and excommunicate as need shall require, and if they doe it not, it is their sinne.

Answ. To which I answer, It is their sin if they doe it not, when they see cause for it. But if they doe it not, they ought to be admonished of their duty, and neglect thereof, and if then they neglect any Church where he hath communicated, and so been owned as a brother may doe it, as to him and them, as after ad∣monition if he will not hear to suspend him from any communion with them, as if be ••ere their own member; and that in the name

of the Lord Jesus Christ, and by his power and authority if there be ground in Scripture for what they doe.

Object. But it will yet be objected that suppose they be not as yet of any Church, nor will not ingage to any party, how then can they be discipline if need should require.

Answ. If it may be conceived in the judgement of charity that any such is a brother he ought likewise to be owned as a brother, by any Church where he is knowne as such, and be admitted to all the ordinances. And where he is admitted in any or many Church∣es he is also subject to the discipline thereof, and cannot avoid it if he would, for he cannot avoid the Judgement of Christ, where e∣ver he dwelleth, or removeth, and if he stay amongst them they may and ought to deale with him according as they do with bre∣thren, and it will be as authoritative by the power of Christ as if he were a joynt member. For Christ will make good, and approve, and blesse any just ministration in his sacred name (See Mat. 18.18, 19, 20.)

And in my apprehension there it that are Godly, that are not yet joyned with any Church, save only in love, and private com∣munion, and that cannot yet resolve to be joyned to any but the body-misticall. And that because their judgements are con∣trary to some or other of each of their principles; and this prin∣ciple last named is one of the greatest obstructions to their com∣ing in of any that I know of, being not grounded on Scripture but on meer humane pollicy, and being the most obstructive to love and communion: which God hath so strictly commanded and charged on us above all other duties as hath been proved. And it is well known that many would joyne themselves to one Church or other, but for offending the rest, and therefore they look for, and pray, and expect also through ••••medy of God for a recon∣cilement, that so they might joyne, ••••d give no offence, neither to Jew nor Gentile, nor to the Church of God; no not to those of their own mind, in this respect of which there is many. And therefore this principle being unto generally agreed to be laid aside would open door to ••full A••ot••••••t, and that in a little time, through the blessing of God in all other differences about these inferiour matters.

Reas. For by meanes of fellowship one with another. The Spirit of God co-operating amongst us would bring us all to the

same judgement, whereas whilest our judgements are different, it much cooleth and interposeth and obstructeth our love and cor∣diall respects one to another, and many times produceth evill-speaking, and reproaches, and disdaining one of another, through our naturall infirmities, which is not a meanes to provoke unto love and good works, which we ought to use and continually practise, but the quite contrary even to wrath, and hatred, and enmity, and displeasure, as it evidently appeareth by too much ex∣perience, besides what we know from Scripture.

Object. We shall not deny (some will say) to own such for bre∣thren whom we know to be Godly, but we cannot own all to be brethren who are admitted to the Sacrament of the Lords-Super, especially where it is promiscuously administred, and how then can we communicate with them, 〈◊〉〈◊〉 were that lesse in us then a justification of their male administration? which is quite contrary to our Judgements and Faith, and what ever is not of faith is sin.

Answ. 1. I suppose it cannot properly be said that either the Presbiterians, Independants, or Anabaptists, doe administer it promiscuously, but there is care taken that is be not administred to the ignorant or scandalous, or to such as make not some pro∣fession or other of the Christian religion, lesse or more, either in truth or hypocrisie. And suppose they minister Godly, that is, of larger principles for admittance then we, and in case we think him too large, we ought in the judgement of charity to suppose that his judgement leads him to it, and upon that account we may lawfully communicate with him if we judge him to be godly and ought to owne him, and if occasion serve, communicate with him and the charge will lye at his owne doore, if he be in fault, and not at all on us who doe not by so communicating with him, and owning him, own all the rest of which it may be we know but few, or it may be none at all, but are only invited by the Godly Mi∣nister to partake with him; and it is he that administreth it, and and communicateth it to us, and if we should deny being invited till we know all the rest; it may be we should never owne him as a Christian whilest we live, but by denying to communicate then, when invited, deny him to be a Christian and Minister of Christ.

And suppose a Minister at his first coming to a Congregation,

where the people are numerous that have formerly been received to communion by a precedent Godly Minister, shall such a M••ni∣ster be in conscience bound not to administer the Sacrament, till he be so far acquainted with them as to know them to be free from scandal, and to have a competency of knowledge to examin themselves, and to know the danger in case they receive unwor∣thily?

Let any Christian judge whether this were not too heavy a taske for a Godly Minister and in such a case whether it might not serve to admonish them all in publique, to take care how they tempt God in medling with his ordinances, in such respects, before they know how to examine themselves, that so they may come preparedly, and discerne the Lords Body, and so not eate and drinke to themselves Judgement. And whether such a Minister is not cleared for his part, in case he so admonish them, or whether he must call them all into tryall and examination, before he may lawfully administer the Sacrament, let wise men judge, whether the judgement of charity will ingage them to so heavy a task be∣fore they must admit them.

And whether after telling them the danger, and inviting them to come to him, in case that any make doubt whether he be fit and able to examine himselfe, that so he may receive it in faith and have benefit thereby; and he will be ready and willing to instruct and teach them what in him lyeth, and advise them for their good.

But as for him what more can he doe in such a case, doth not charity bind him to communicate with them, knowing nothing to the contrary but that they are sutable and fitly prepared, being owned as such, by his predecessor, think but of this Scripture, 1 Cor. 16.14. Let all your things be done with charity, and it will convince, for what can this Imply lesse then that there must be an ingredient of charity visible in us in all our actings and admini∣strations, that we undertake in the name of God for edification, now charity suffereth long, and is kind, it envyeth not, it thinketh not evill, it beareth all things, beleeveth all things, hopeth all things, endureth all things; Insomuch that if a man had all other gifts of the Spirit, and wanted but this one ingredient of charity, in the exercise thereof, and that also in visibillity as held forth with them, or as the efficient cause of the exercise and use of all the rest,

he is accounted as nothing by the Apostle Paul, meaning that all the other gifts are as it were uselesse, and unprofitable, for edifi∣ing of the Church, if this be wanting as a chief ingredient for sa∣vouring, and relishing, and seasoning of them, it being as salt for seasoning and relishing all unsavorie meats which else are nauci∣ous and unfit for food for our naturall bodyes, See 1 Cor. 13. & Mat. 5.13. & see Coloss. 4.6. Let your speech be alwayes with grace, seasoned with salt, that ye may know how ye ought to answer every man, See also Mark 9.49, 50. & Lev. 2.13. By salt can be nothing else meant but a cordiall affection of love or charity, and that held forth in visibillity for savouring all out actings and mi∣nistrations in the name of God.

For if such who are the only salt of the earth doe not keep themselves savoury, but become naucious and unsavourie to those whom they ought to season; how shall they ever season them, ha∣ving made themselves unsavoury, and wherewith shall themselves be seasoned, to make them relish better for the seasoning of others and especially of the world, when they will not heare them. For how shall they enlighten the world or salt or season them? In case they will not come neer them; because they have made them∣selves unsavoury as to them at least in their apprehensions, though they be not so in themselves? for by that means they put them∣selves out of all possibility of doing them any good, and therefore the Apostle Paul became all things unto all men that by all means he might save some, this was his wisdome, and ought to be ours, and wherein we faile of this and walke by some other rule, we are doubtlesse so farre off from the wayes of God, and the wisdome of his holy Spirit, (See for this, Acts 21.24, 26.) how Paul acted as if the Jewish ceremonies had not been abolished, and how he circumcised Timotheous because of the Jews, Acts 26.3. And how he became as without law, to them that were without law, that he might win them that were without law.

Consider these things seriously, and lay them in the ballance of the Sanctuary, and see if they will not more then counterpoise all that can be objected, why we should not communicate in the most distinguishing ordinances, with all whom we know to be Godly, and yet still continue to differ in our practices as our judg∣ments lead us till our judgements are convinced, and reconciled, that so our practices also may be the same.

Nor can it be said that we justifie, such in their male admini∣strations, by our communicating with them our practise being publickly known, to be the contrary in our own societies.

And consider also, whether this is not the likeliest and neerest way to a full Accordance, and reconcilement in all our differences that are amongst us. And whether keeping seperate and at a di∣stance can in any possibillity produce Accordance. And whether our duty of love can be performed without this fellowship one with another, See 1 John 1.7.

Object. But it is a thought which I feare ariseth in the hearts of many: That their brethren of other Judgements and wayes from them are so stiffe spirited, and so malignant towards us, that if we should invite them to communion, and shew them never so much love and respect, they would not heare us nor accept our motion, but despise our offer and invitement, and it may be take it as though we were convinced that our wayes are not good, and that we are ready to forsake them upon that account, and to join with them, and approve of their wayes as better then ours, the which we are unwilling they should thinke of us, till it be so in∣deed.

Answ. To this I answer, We must and ought to do our duty to them whom we account brethren, what ever they thinke, or how ever they take it, if our consciences be clear in the sight of God, we shall have peace with him, though when we speake of peace to our brethren, they are bent for war.

But if our brethren take it in the evill part, and despise our mo∣tion and invitement, the fault is theirs in the sight of God, and if they be stiffe spirited and malignant against us, let us take care that we give them no cause, but doe our best indeavour to remove all stumbling blocks, and offences that are on our parts, and the Lord will blesse us and hear our prayers, and reward our worke, and labour of love that we have shewed to his name, and for ought we know he may turne their hearts to be otherwise minded, then we expect, It may be our stiffenesse hath been a cause of theirs, and theirs of ours. And so likewise may our yeelding and hol∣ding forth of love and condescention provoke them to doe the like.

And therefore let no excuses re••ard or hinder our speedy indea∣vours for mutuall Accordance. But let us make i•• our ••usinesse,

and that as a matter of greatest importance, and concernement to us, yea as a matter of life and death, lest the Lord cometh and findeth us smiting our fellow servants, &c.

And give me leave a little, to inculcate and beat it home to our very consciences. Consider it seriously, did not the Lord himself inculcate this command upon his holy Disciples, and that over and over again, with argument after argument, and command af∣ter command? and shall we think it needlesse in this frozen age? Nay, Did he make it his businesse, when he was ready to leave them, and to give it forth chiefely as his will and testament, and shall not we think it worthy to be made as our businesse, and that of greatest concernement in this our age, and generation, because the love of many waxeth cold already? However in this treatise I study brevity, expecting that men better able, will make it their businesse; And yet if I seem to repeat and fall on againe with the same Scriptures, it is to presse them further. Consider therefore thus saith the Lord, A new commandement I give unto you, that ye love one another as I have loved you, that ye also love one another, John 13.34.

Consider it I say, It is the commandement of Christ to all such as are, and would be accounted, and knowne by all men to be his Disciples, which is the promise annexed, vers. 35. By this shall all men know that ye are my Disciples, if ye have love one to ano∣ther.

Now the measure of this love is expressed in the latter part of the 34. ver. to wit, As I have loved you, that ye also love one ano∣ther.

And this measure of love is further explained, as to the latitude and extent thereof, in reference to the same command, to wit, John 15.12, 13. This is my commandement that ye love one ano∣ther as I have loved you, And how is that? See vers. 15. Greater love hath no man then this, that a man lay downe his life for his friends.

And that this is the true and proper meaning of Christ without any misticall dark sence. See how the same Apostle, that loving Disciple, who is therefore truly called the beloved Disciple, or the Disciple whom Jesus loved, as though in comparison he had lo∣ved none 〈◊〉〈◊〉 him. And certain•• it is, that though he love•• them all; yet he loved John with a more peculiar transcendent affection,

then any of t••e rest, and chiefly because that his doctrine of lov••, and his commands thereof, took more impression in him then the other Disciples, and the love of God, and the love of the brethren tooke more place in his heart, as so it is manifest in his Epistles, and Gospel, by his treating more and more fully of love then all the other Disciples.

1 Con. From whence I may gather by the way, That they that love most, are the most beloved, and the most bent to the pressing and inculcating, and communication of the doctrine of love, unto their brethren.

2 Con. And that they whomsoever that cannot cordially em∣brace, and receive this doctrine, are not cordially embraced and received of Christ, and that in respect of the measure of our cor∣diallity.

3 Con. Look how much more cordially we embrace and re∣ceive his doctrine of love, by so much the more cordially we shall be, and are embraced, yea loved and received of the Lord Jesus Christ. And thus much by the way.

Now for the proper extent of the manner and measure of this duty of love, See 1 John 3.16. to wit. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren.

It is not sufficient to love in word, and in t••ngue only, but it must be in deed, and in truth, (vers. 18.) especially if we would know that we are of the truth, and that the love of God dwelleth in us, and would have our hearts assured before him, (See ver. 17.19.) we must not shut up our bowels of compassion if we have this worlds good, and see our brother hath need, for in such case, there is no appearance or manifestation that the love of God abideth in us.

No, he that loveth not his brother abideth in death. And whosoever hateth his brother is a murtherer, and we know that no murtherer hath eternall life abiding in him See vers. 14.15 Read this Chapter throughout, and Ch. 4. wherein it is so evident that the Apostle presseth this duty of love as the great and chiefest, duty and com∣mand of Christ, and that without which we cannot possibly be assured that we are yet passed from death unto life, nor that God loveth us, and we him, nor that we keep his commandements, and doe those things that please him, nor that we know God, or dwell in

him, and he in us, nor that we shall have boldnesse in the day of judg∣ment, neither can our feare that hath torment in it be cast out, nor can we prove our selves to be true men, but lyars, because it is impossible that he who loveth not his brother whom he hath seene, should love God whom he hath not seen. And this commandement have we from him, that he who loveth God should love his brother also, See Chap. 4. And this is the message that ye have heard from the beginning, that we should love one another, Chap. 3.11. See al∣so 1 Tim. 1.5. Now the end of the commandement is love out of a pure heart, and a good conscience, and faith unfained.

And why is this called the end of the cōmandement? but because that he that hath loved another hath fulfilled the Law, for no man can love his brother but he loveth God, nor any man love God, but he will also love his brother, and upon this hangeth the whole Law, and the Prophets, to wit, To love God above all, and our neigh∣bours as our selves.

And againe, Because if this love be in us in perfection as it ought, the naturall product of it will be suitable both in respect of our duties to God, and to our neighbours, for love worketh no evill against our neighbours, much lesse against God, See 1 Cor. 13.

Now this main duty of love and the measures and necessity of it being sufficiently proved, and that from such authority as no Christian can for shame gainsay it, or oppose it in the least. I shall proceed to answer some Queries that may be made.

1 Query. The first and chief whereof is, And who is our bro∣ther that so we may know whom we ought to love with so vast and boundlesse an affection, as that for their sakes if need so re∣quire we should be willing even to lay down our lives for them, and much more our goods and estates? as so the command is clear, and full, and without exception.

Answ. I answer, I shall first shew whom we ought to account as brethren, and such to whom we owe this measure and manner of love. And secondly, I shall shew whom we ought to account our neighbours, and we ought to love them.

1. All such ought to be owned and accounted our brethren whom we know to be professors of faith in God, through our Lord Jesu•• Christ, and to be worshippers of God, and that they doe not live in any scandalous known sin, nor doe not hold and

maintain any manifest convicted error after due admonition, nor are not willfully schismaticall, nor imperiously proud and arro∣gant, and this I beleeve no rationall and sober Judicious Christian will deny.

1. Considering that of necessity we must but judge according to the rules of charity, in regard we have not any rules of certain∣ty, but such as wherein we may be deceived, and it is far better to be deceived by extending our charity to the loving of such as doe not properly deserve it, then through meer uncharitablenesse to deny such love and brotherly respect, as our duty requireth to all the brother-hood, and so to give them Just cause to be offended with us; for it is dangerous to offend one of the least of those little ones that beleeve in him, See Mat. 18.6.

2. Considering the length and breadth of that love, or charity which cometh of God.

Reas. For if the love of God be shed abroad in our hearts really as it ought, it is so charitable that it thinketh no evill, Nay, it bea∣reth all things, beleeveth all things, hopeth all things, endureth all things, (See 1 Cor. 13 5.7.) Nay, it suffereth long, and is kind, &c. vers. 4. It taketh not all things in the evill part, it judgeth no∣thing before the time, it quencheth not the smoaking flax, nor break∣eth the bruised reed, and such like, many Scriptures I might pro∣duce, but these I hope are sufficient for any that understand them, and the latitude of their sence.

3. Considering the absurd unsavourinesse of judging or disow∣ning any as brethren of whom we know so much as hath been said before of their profession and practise, but have nothing to the contrary whereof to accuse them. And they that are or should be the salt of the earth, should by all means take heed they loose not their saltnesse, or become unsavoury to whom they should season, for who then shall season them? that so they might be able, or in a capacity to season others. See Mat. 5.••3. & Mark. 9.50. Have salt in your selves, and have peace one with another: saith our blessed Saviour. And by this salt is meant the affection of love and charity, for without the exercise of these, though we had the tongue of men and Angells, and such other gifts reckoned up by the Apostle, (1 Cor. 15.) yet we should be so unsavourie if together with those gifts we did not exercise charity, us that we should profit nothing, nor season any of those with whom we con∣verse,

but seem as it were naucious unto them, all other gifts would do us no good for edifying of the Church, if Charity be wanting in us, or if we doe not exercise them in a way of charity, and as mixed with charity and powdred with the affection of love; the which (as salt to our corporall meat) m••keth it savoury and sea∣soning to the hearts of others, but if we step aside out of the ways of charity, and cannot hold that forth, as having it really in us, and acting by it and in it, It is because we have but little of it in our own hearts, and then who can expect to be seasoned by us, See 1 Cor. 1••.31. & Chap. 13 1, 2, 3. and compare the sence whether it be not so as hath been said, Covet earnestly the best gifts, and yet shew I unto you a more excellent way. that is to say, get abundance of charity so as to exercise those gifts in the way, and shew a manifestation of charity, or else they are all worth no∣thing for edifying of the Church, but like sounding brasse or a tinckling cimbal, in which there is not much for the use of edify∣ing. No No, knowledge indeed puffeth up, but it is love that edifi∣eth, See 1 Cor. 8.1.

But it may yet be demanded how this Scripture is to be under∣stood, how love edifieth, considering love is an internall grace, as so also is faith, which cannot be communicated to others from us, but are gifts of God.

I answer, It is love which edifieth, because love is the efficient cause of all Spirituall ministrations that are effectuall for edifica∣tion. It is the fountain and spring from whence doth flow forth such cordiall expressions as are effectuall for edification. It is of the essence of the Spirit of God, he that dwelleth in love, dwelleth in God, and God in him.

So that when love ingageth us, or is the efficient cause of any expressions or ministrations, it may truly be attributed to the Spi∣rit of God as the chief cause of such ministrations, and they are certainly efficacious either as the favour of life unto life, or of death unto death, as the words of God, nay, as our Saviour saith, the words that I speake unto you they are spirit and they are life. See John 6.63.

So words that come from the Spirit are Spirituall words, they are cordiall, fervent, earnest, and powerfull words. They are words of life and power for edifying in the faith, and provoking unto love and good works. And therefore when men are acted and

exercised from a root and principle of love, they are properly ac∣ted and exercised by the Spirit of God; And it is more proper to say so of them, then that they exercise their gifts, for it is their gifts, to wit, of the Spirit, and Faith, and Love, which exercise them. They are but the instruments, God is the Agent. It is God that granteth them according to the riches of his glory, to be strengthned with might by his Spirit in the inner man, that Christ may dwell in their hearts by faith, that they being rooted and groun∣ded in love, may be able to comprehend with all Saints what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge, that they might be filled with all the fullnesse of God, See Ephe. 3.16, 17, 18, 19.

See here what large requests the Apostle putteth up, and that in few words for the Ephesians, and in how compleat an order. For though he ascribeth the originall of all strength and might in the inner man, to the Spirit of God, as the prime efficient cause thereof, and the most immediate, as so it is, yet as next immediate, and as instrumentall causes whereby he work••th immediately, he joyneth faith and love as co-operative, (and if I may so say) as co-essenciall causes of all spirituall power and strength, for work∣ing us up, and making us capable and comprehensive to be filled with all the fullnesse of God; for unlesse Christ dwelleth in our hearts by faith, and that we be rooted and grounded in love, we can∣not be able to comprehend with all Saints, as vers. 18. Nor can we be filled with all the fullnesse of God, as ver. 19.

And consider also how no lesser mea••ures of the Spirit, and Faith, and Love, will serve the turne to fulfill the desires and re∣quests of the Apostle on their behalfe, but that they might be fil∣led with all the fulnesse of God, which might teach us not to be content with any poor measures of his holy Spirit, But to covet earnestly even the best gifts, and the largest measures that are at∣tainable, and that we are capable of. For he that hath bid us co∣vet them and a••ke them, can easily give them, and make us ca∣pable and comprehensive of them through faith and love which are in Christ Jesus.

Now the spirit worketh faith, and worketh by faith, to make us capable of discerning all spirituall things, for they being invi∣sible, as God himselfe cannot be seene with bodily eyes, but only through an eye of faith, And faith worketh by love, and also wor∣keth

love, See 1 Thess. 1.3. & Gal. 5.6. For what we cannot see through faith and apprehend to be lovely, we cannot possibly love it (I meane it) of spiritualls, and invisibles. And therefore it followeth, that if we have but a little faith, a dim-eyed faith, we have also but a little love, and a little desire after spirituall things, but are poor, and content also to remain poor in all such respects, (See Rev. 3.7, 8.) But God hath chosen the poore of this world, rich in faith, to be heirs of his Kingdome. And David also, his eyes were upon the faithfull in the Land; and upon the excellent that they might dwell with him. Psal. 101.6. But he was a man after Gods own heart, where shall a man be found now in this ge∣neration that maketh his choice after the same rule, to make them his associates, and companions, and delight, and his counsellers, as David did, See Psal. 16.3. & James 2. & 2, 3, 4 5. And why is it? but for want of faith, which worketh by love, and worketh love to the choicest objects that are the most lovely, and also the most loving, for there is a reciprocacy in this respect, in the sight of God, as hath been shewed.

But if it be conceived that many doe in a great measure as Da∣vid did, I say let us take the Apostles counsell who beseecheth in such a case, to increase more and more, (See 1 Thess. 4, 10.) which sheweth that he would not have us rest content with any poore or scant measures, but to be pressing forwards, towards perfection in such respects wherein we can never goe beyond the mark that is set us, and therefore it is that the Apostle biddeth, seeing we de∣sire and are zealous of spirituall gifts, seeke that we may excell to the edifying of the Church, See 1 Cor. 14, 12. From which it is evident that we may and ought to seek, that we might excell, provided it be not to make our selves famous in the eyes of men, but that our consciences may bear us witnesse in the holy Ghost, that our end is mainly for the edifying of the Church.

Now this end can never sway us to any great zeal, unlesse our love to the Church ingage us to it, and the love of Christ must as it were constraine us, as it did the Apostles, yea and even Christ himselfe, now where love engageth us it will not pervert the end of such ordinances which Christ hath left us for our edification, to make them as stumbling blocks, and as rocks of offence to ob∣struct our communion, whereby we have occasion for edifying one another in faith and love.

But it will rather cast up and prepare the way, and remove the stumbling blocks out of the way of his people, See Isa. 57.14. That so all the elect and beloved of God may accord with us, and come in and consecrate with us in all Christian communion and bro∣therly fellowship, for it is the nature of love to unite cordially, for love is in the heart, and therefore it was that in the primative times, they that beleeved were of one heart, and of one mind, and the successe was, they had all things common.

Now it is well known that cordiall love cannot be enforced, but must be induced, we cannot cudgell it into the hearts of any; God is the Author and Fountaine thereof, nor can our seperation and keeping a part ever induce it, but it must be induced through loving and kind fellowship, and communion together, and there∣fore it is that God hath commanded fellowship.

Consider seriously this Text of Scripture, what it clearely im∣porteth, I speak it as to wise men (as the Apostle did) to judge what I say of it, to wit, 1 Cor. 10.14, 15, 16, 17. Wherefore my dearly beloved, fly from idolatrie. I speak as to wise men, judge ye what I say. The Cup of blessing which we blesse, is it not the com∣munion of the blood of Christ. The bread which we break is it not the communion of the body of Christ. For we being many are one bread, & one body, for we are all partakers of that one bread. From all which give me leave to aske you, doth not his bidding us fly from idola∣try, imply that we may idolize the bread and wine, as so not only the Papists do, who account it the reall body and blood of Christ, which they heare us doe, and must containe till all things be resto∣red. But when we make account as if the bread and wine after consecration or blessing of them had any vertue in them to nou∣rish our soules to eternall life, ••hich were only left us as outward signes to be eate and drunke in remembrance of him, and that by his body, the Church, so that when they gave thanks or blessed the bread and wine, they did not pray that the bread and wine might be blessed to the people for their Spirituall nourishment, But they prayed that the communion and fellowship of the mi∣sticall body might be blessed, that is to say, that their union and fellowship together might be a meanes o•• their edification, and that is faith and love, and so might grow up together, and hold close to the Head from which all the body being knit together, by joynts and bands having nourishment ministred, might increase with

the increase of God, See Coloss. 2.19. And this is the end for which this Sacrament was ordained; to wit. for our edification in faith and love, and that by having communion with Christ who hath promised his presence amongst us, in case we follow his steps and walke in love as he hath loved us, and so obey his comman∣dement and love one another, owning one another, and having fellowship one with another, and disowning none that are mem∣bers of his body, but receiving all his members, even as he also hath received us to the glory of God the Father: Then I say he will doubtlesse own us and be present with us, and shed his l••ve abroad in our hearts, a••d build us up in faith, yea the whole body toge∣ther, till we come to be tall, and strong, so as to aske what we will, (with a joint consent) and it shall be given us, whereas whilest de∣vided, how can we expect that our prayers should be heard whiles we are not reconciled to our brethren which he hath bid us do first even as Joseph to his brethren, Gen. 43 5. Ye shall not see my face except your brother be with you, even so saith our Saviour, Goe first and be reconciled to thy brother, and then come and offer thy gift, and leave thy gift on the Al••ar till then; as if he should have said, doe not expect thy gift shall be accepted, till you be agreed, you are both my sons, I cannot indure you should live at variance, come not here, doe not expect to see my face till you be agreed, I will not own thee in such a posture of spirit, thy brother hath some∣thing against thee that is contrary to love, go and agree with thy brother, as I have commanded thee, and then thou art welcome; Aske and ye shall receive, seeke and ye shall find, knock and it shall be opened unto you, and by this all men shall know that ye are my Disciples, if (you make it appear) that ye love one another: Whereas on the other part, how can any man thinke you are my Disciples, or have any love to me, or I to you, if ye cannot love and own, and have fellowship together one with another as bre∣thren ought, and as love ingageth where it is cordiall, and not in word, and tongue only, but indeed & in t••uth. Nay, how easie is it for any man to prove and that from Scripture, that whoever denyeth this Christian-fellowship with his Christian brethren is yet in darkn••ss, and walketh in darkness, and knoweth not whither he goeth? See 1 John 1.6, 7. & Mat. 5.23, 24 & Mat. 7.7. Ye••, Dil∣ilah could say to Sampson, How canst thou say I love thee, when thy heart is not with me? See Judges 16.15.

And this we may justly say to our selves, how shall we say for shame, or how can we think that we love God, if we have not a care to keep his commandements? And can we keep his commandements and not love our brethren? or can we say we love them and can∣not agree with them but fall out by the way.

Object. But it will be objected, such and such are our brethren, but th••y will not goe our wayes, we are in wayes that we know to be right, and they are in by wayes, and are bewildred, and will not be perswaded, and how can we help it, we are forced to leave them.

Answ. If they be our brethren, and that we see them out through weaknesse, and that we thinke our selves strong, we ought rather to bear the infirmities of the weake then to please our selves, lest our father be angry with us, and say, why did ye leave my little children, and overrun them in the dark night, whilest they cannot see but be bewildred? and so send us back to fetch them home, and not suffer us to rest or come within doors, till we bring them with us, and it may be whip us also for leaving them at all without a guide. It will not serve to excuse us, to say our bre∣thren were wilfull and pettish, and would go their own wayes, or go none at all, they being but children No, a father will not loose his children, and danger to have them cast away, because they are weak and pettish, but will rather say, why did ye not rather turne back and bring them to me that I might have corrected them, & taught them better, but you must leave them in danger, and in an angry mood, could ye not have spoke them faire and in a loving way perswaded them as children.

Beloved brethren, Consider it seriously for there is no father can be so choice and tender hearted towards his little children, as the Lord is choice and tender hearted towards his little ones as hath been shewed before, and though he will not deny us to be his children but own us as such in an overly-way, yet he will not welcome us, nor lodge us in his bosome with such sweet embraces and kisses of love, nor entertaine us familiarly, so as to know his counsells, and his mind, and secrets, till at least we have indeavou∣red what in us lyeth to perswade our brethren to come along with us, and that in love and meeknesse as a nurse useth to doe with children. And when we have used the means & cannot do it, yet let us never cease to pray to our father, saying, father perswade them

thou art able to doe it though we cannot. The Lord perswade Ja∣pheth to dwell in the tents of Shem. And then Canaan shall be his servant. And doubtlesse it is already upon the hearts of many of the faithfull servants and messengers of God, both to pray, and preach for this Accordance, though with little hopes of obtaining there desires because they see such stiffenesse in the hearts of the people, and aversenesse to it, and in some of their ministers which is sad and lamentable, that the leaders of the people should cause them to erre, and to remaine stiffe against the expresse commands both of God the Father, and of our Lord Jesus Christ, and of his holy Apostles, and Prophets, & not to stoop at all, nor submit thē∣selves nor their wayes and judgments, but as ascribing to thēselves infalibillity of Spirit as if they could not erre, See 1 Cor. 13.12.

Consider I beseech you whence this stiffeness ariseth, and whe∣ther it be not manifest that it springeth from the root of pride and self love, and conceits of our own wisdome above others of our brethren, that yet in account with others are as wise as we, and it may be much wiser; and that also in the sight of God. But as I said before, when the leaders of the people cause them to erre. The case is lamentable and very dangerous, lest they that are led of them be d••stroyed, See Isa. 9.13, 14, 15, 16, 17. And let me say to such stiffe spirited leaders of the people: If they will but looke in the bottome of their hearts they shall certainly finde there a root of pride, and selfe-love, to be the originall fountain from whence this stiffenesse springeth and groweth up. And they cannot but know who it was that called such like men blinde guides for strai∣ning out a gnat, and swallowing a cammel, and for omitting of judg∣ment, mercy, and faith, and tithing of Mint, Annisse, and Cumin, as hath been spoken to before.

Object. But it will yet be objected, shall not we be going on, and pressing forwards, but we must stay for them that will not pace with us but make stands by the way, and are not satisfied that we goe the right way, and therefore will not forward in the best and neerest pathes which we know are such, and they will not be perswaded, and some are not so able, and zealous, as yet to goe forward so fast as we, and shall we stay for them?

Answ. If they be our brethren we may well stay a while to perswade them, and tell them what way our father directed us to goe, and we cannot be sure our selves that he hath so directed us,

but we can easily shew it them, and make it manifest. But if it be their weaknesse and want of zeale, let us take them by the hand as little children, and help them forward, and go their pace, and not leave them behind, as amongst the wolves; our Father will be angry if we over-run them, and whip us for it. For this is not like as a nurse cherisheth her children, as the Apostle dealt with the Thessalonians, 1 Thes. 2.7, 8. It is not so gentle, nor so affe∣ctionate, for he being ••ffectionately desirous of them was willing to impart, unto them not onely the Gospel, but even his owne soule, be∣cause they were deare unto him, and so would also Silvanus, and Timotheus whom in such respects we ought to follow, and if we will indeed presse forward unto perfection, let this be our marke and then we shall not over-run our little brethren whiles they are in non-age, no though they be a little froward and pettish like children, nor though they think themselves wise and strong, and yet we know them to be weak and foolish; For if we know them to be such, we know them also to be but children and babes in Christianity in comparison with others of a riper standing, for because they are weake, or froward, pettish, or foolish, shall we be so likewise? Do we not shew our selves also to be but children in Christianity as well as they? and are we not so far short of the Apostles practise, and resolution before named? It were but a bad nurse that should so carry towards little children. Compare but such practices with the Apostles, and it will convince. And if we take in also that undenyable example of the Lord himselfe, how he dealt with Israel who were a stiffe-necked people, and how long he suffered their manners in the wildernesse, See Deut. 32.11, 12, 13, 14. How he dealt with them as an Eagle, and bare them on his wings, and lead them in the way through a desart wildernesse, feeding them with oyle, and milke, and butter, and honey so as they wanted nothing, neither did he leave them nor forsake them, for all their frowardnesse, till they first forsooke him, and served other gods; though he said of them, vers. 20 They were a very froward generation, children in whom was no faith. And sure there cannot be much faith in us, whilest we have so little love, and re∣gard so little to obey his first and great commandement, wherein all the whole laws of God, and the ends of them are so clearely contained, and comprehended, so as in obeying them, we cannot choose but fulfill them all, as hath been proved at large from sa∣cred Scriptures.

And let us consider also another Scripture or two, to wit, Eph. 5.29, 30. No man (saith the Apostle) ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord doth the Church, for we are members of his body, of his fl••sh, and of his bones. And he gave himselfe for it, that he might sanctifie and cleanse it with the washing of water by the word, that he might present it to himselfe a glorious Church, not having spot or wrinckle, or any such thing, but that it should be holy and without blemish, See ver. 25, 26, 27. Now if Christ so loved and hath owned his Church as members of his own body, and flesh, and bones, and hath given himselfe for it, and made it his businesse to sanctifie and cleanse it, &c. And if we ought to be followers of God as deare children, and to walke in love as Christ also hath loved us, As vers. 1, 2. Then doubtlesse we ought also to make it our businesse, and our maine businesse of all other, to present all the members of his body, the Church per∣fect, we being also members one of another, (See Chap. 4.25.) as a perfect and glorious Church, without spot or wrinckle, or any such thing. And to that end we must let all bitternesse, and wrath, and anger, and clamour, and evill-speaking, be put away from us, with all mallice. And be kinde one to another, tender-hearted, for∣giving one another, even as God for Christs sake, hath forgiven us, See Chap. 4.31, 32.

The Lord open our understandings to consider, and discerne how much these sacred words of truth and faithfullnesse, concern us all in these dayes of ours, for his great names sake, Amen.

FINIS.