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 pro∣mote and encourage the same, consider further these following Testimonies in the first place, and afterwards some pressing Con∣siderations 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 † several Sect obser∣veth, they nevertheless Reconcile themselves again, for the sake of that Common Profession, to which they have con∣curred.

II. J. Hooper in his Ecclesiastical Polity, saith, The Time will come when three words with Charity and Meekness, shall re∣ceive 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 re∣doubled tokens of unfeigned reconciled Love, shew themselves each to other the same, which Joseph and the Brethren of Jo∣seph were at the time of their enterview in Egypt.

III. There was a long feud between Themistocles and Aristi∣des: But being both imployed in the service of their Country, Page  32Aristides 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 The∣mistocles 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 ravi∣shed 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 Per∣son, That the Unity and Peace, that was then, viz. in the ear∣ly, and indeed the best Times of Christianity amonst Christi∣ans) 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 Con∣descention 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 Cal∣culated 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 diffi∣cult Inquest to find out such, for the crouds of those that shel∣ter themselves under that Glorious Name.

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

It is equally forbidden us to wish to do evil, * 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 asto∣nisheth 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 in∣sulted over each other, according as they had the Civil Po∣wers 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 In∣stanced from the Ecclesiastical Histories of Eusebius, Socrates, &c. And alas! has it been much better of late Years amongst Profes∣sors of Christianity? And how happy would it be for Chri∣stendom, 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  34expressed: These thigns having thus prevailed (says he) and daily increased (viz. Favour and Reverence they had a∣mongst all sorts of Men) far and near, so that no Malice could intercept, no spiteful Fiend bewitch, &c. as long as the Di∣vine 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, * 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 Conten∣tion and Schism among themselves, whilst they heaped these things, that is, Contention, Threatnings, mutual hatred and en∣mity, and every one proceeded in Ambition much like Tiran∣ny it self: Then I say, Then the Lord according to the say∣ing 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  35four 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 ano∣ther, none can be ignorant who have read any of the Books of Matthew, Mark, Luke, and John, called the four Evange∣lists.

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 Chri∣stians, 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 recom∣mends 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 depend∣ed 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 ex∣tent of those Consequences, were carried away by those Page  36Judaizers, 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 Righte∣ousness, 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; * 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 on∣ly, 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 Implaca∣ble 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 ano∣ther; 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, Un∣neighbourly, 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  37or 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 for∣give 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 pre∣judice, 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 clear∣ed our consciences, and in true tenderness discharged that in∣cumbent 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 Preju∣dice 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 Tres∣passes 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  38to Friends: This alas has been, and is still too too much want∣ing among many Professors of Christianity.

XII. And I pray God that all were of the same good Chari∣table 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 Conside∣ration, 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 Compo∣sition 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, ma∣ny 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 de∣parted 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 Patri∣arch seemed to be in the right, and to stand out in the Cause of God and the Poor.

XIII. * But yet when Nicetas was gone, the good old Bishop weighed the matter better with himself, and condemned him∣self 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, * 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 Nice∣tas; 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 sud∣dain alteration wrought in Nicetas, that his stomach came Page  39down 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 man∣ner saluted him thus, Holy Father, * 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 a∣gain 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 Blas∣phemy, Detraction, Theft, Malice, Hatred, Pride or Re∣venge, &c. or upon any other grievous Sin unrepent∣ed of.

XV. But besides what may be said as a Motive or Argu∣ment, 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 go∣ing down of the spiritual Sun, I mean when the Heavenly divine and saving Light, sweet Healing Influences, and pure Com∣fortable Rays, reviving and refreshing Beams thereof are wholly withdrawn from such a Man, or Woman, who wilful∣ly persists from time to time in any Irreconcilable, Implaca∣ble, Envious and Revengeful mind, so as at last they provoke Page  40the Lord to leave them, and suffer that dismal Night of Dark∣ness 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 Righteous∣ness ever rise or appear any more upon their Horizon or Habi∣tations. And this indeed is most sad and dreadful, and how sud∣denly 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 Righte∣ous 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 Reconcilia∣tion, * 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 * Orators) is lovely, and the na∣ture of it (saith the most divine among the Heathen * Philo∣sophers, as he is called) is Heavenly.

The same Philosopher saith, it is the part of a silly and Page  41miserable 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 sud∣denly 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; * and so King Solomon, that was much wiser, long since told us, and which we know by experience to be true, That the begin∣ning of Strife, is as when one letteth out Water; * 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, * 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 Admo∣nition is needful to be minded and practised by all, viz. Let your moderation be known to all men, * (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. ap∣pertaining to the outward Man, but also respects an Immo∣derate 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. * 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 Ex∣treme that's lasting, as we have had many experiences.

XVIII. * Notable and very Remarkable is that passage concern∣ing 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 re∣main united and love each other, no Man can hurt or break you; * 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 Na∣tural or Spiritual account, is a thing most barbarous and pro∣digious; and all Enmity, saith a wise Heathen (so termed) breedeth within our selves a thousand tormenting passions, * but especially between Brother and Brother.

XIX. When Socrates saw Cherephom and Cherecrates, two Bre∣thren, * 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 ano∣ther; 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 Mar∣gin) 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, * for it was cruel: I will divide them in Jacob, and scatter them in Israel. Pray Friends read and consider the Page  43Characters 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 Con∣tention, and Discord among Brethren. * Whose Tongues are fall of deadly Poison; which setteth on Fire the course of nature, * 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, * 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; * 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, * that worthy and famous Reformer, says in his Commentary on 133 Psal. It is, Page  44saith 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 occasi∣on 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, Con∣cord 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 con∣found, 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, in∣terests 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 Trea∣tises (instead of the Controversial ones as aforesaid) tending to promote Piety, Peace, Love, Unity, Concord, and Friend∣ship, * 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 degenera∣ted 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  45of these first Christians, we need not wonder to see our Contro∣versies 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, Peacea∣bleness and Universal Charity are accounted earthly; phleg∣matick 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 excel∣lent 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, * 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 Sym∣ton 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, * Gentleness and for∣bearance 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  46but cherisheth the Life, and so recovers the Sense, where∣by 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 be∣nefit 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.