A CORDIAL-MEDIATOR, for ACCORDANCE of BRETHREN, THAT Are of different Judgements and ways of Administration, in things that concern the Kingdom of God: For repairing of the breach, and restoring of the paths for many generations WHEREIN Is proposed the way and means (not to enforce or compel to an outward dissembling, hypocritical uniformity, which is all that can be enforced unto by humane authority, but) to induce and engage to a Cordial uniformity even of soul and spirit amongst all that are truly and really Christians; and to bring them likewise into the same ways and ministrations in the things of God.  
For this is the Message that ye have heard from the Beginning, that we should love one another: Not as Cain who was of the Evil one, and slew his Brother; and wherefore slew he him? because his own works were evil, and his Brothers righteous, 1 John 3.11, 12.  
We are of God: he that knoweth God, heareth us, he that is not of God, heareth not us: hereby know we the spirit of truth, & the spirit of error 1 Joh. 4.6.  
If ye love me keep my Commandments, Joh. 14 15, see also vers. 16, 17.  
He that is of God, heareth Gods words: Ye therefore hear them not, because ye are not of God, Joh. 8.47.  
Written by ELLIS BRADSHAW.  
LONDON, Printed and are to be sold by Lodowick Lloyd at the Castle in Cornhill, also by Henry Crips at the end of Popes-head-Alley, and by Thomas Brewster at the three Bibles in Pauls-Church-yard, 1658.   

To his Highness Richard the now Lord Protector, together with the Parliament of the Commonwealth of England, Scotland, and Ireland, with the dominions thereunto belonging. May it please your Highness, together with the Honourable Parliament, etc.  
THere present you in the name of God, & of our Lord and Saviour Jesus Christ, with a short Epitome of that fiery law, and that everlasting Gospel (Deut. 33.2. and Rev. 14.6.) which shall be preached to them that dwell on the earth, and to every nation, and kindred, and tongue, and people, and that immediately upon the downfall of Babylon, see vers. 7, 8, 9, 10, 11, 12. as by reading these 6 verses you may plainly see, for after the Angel flying in the midst of Heaven, having the everlasting Gospel, etc. The next that followed proclaimed Babylon is fallen, is fallen, etc. And so the third Angel followeth threatening the Judgement and wrath that should certainly befall them that worshipped the Beast and his Image, or receive his mark in their foreheads, or on their hands, see vers. 9, 10, 11, 12. And that all these things are the success or effects or at  part thereof upon the 7th Angel sounding of his Trumpet, see Chap. 11.15. And that time shall be no longer till the mystery of God be finished, but till the seventh Angel should sound his Trumpet, see the Oath of the Angel, Chap. 10, 5, 6, 7. And this 14 Chapter being held forth to us as part of the effects upon the 7th Angels sounding, as that by reading the Chapters is clear and manifest; I shall not need to make any further proof that Babylon shall fall upon the holding forth of the everlasting Gospel. I mean when it is so preached and so received as the everlasting Gospel, for such is the Gospel of Jesus Christ, it is both a Gospel to wit glad-tidings, and it is the Gospel, the glad-tidings, to wit the only glad-tidings that are everlasting; to them that dwell on the earth, and therefore shall be preached to every nation, kindred, and tongue, and people; Saying (moreover) fear God, and give glory to him, for the hour of his judgement is come: and worship him which hath made heaven and earth, and the sea, and the fountains of waters, see Chap. 14.6, 7. And this also is Gospel, for it is glad-tidings when the hour of his Judgement is come, and his advice is good, to fear God, etc. And in regard he is said to say it with a loud voice. It is intimated that it should be more audibly spoken, and more generally heard and received then it had been formerly, and that by all nations, kindreds, tongues, and peoples. And it may not be unprofitable to consider, that it is said and sworn by the Angel, that in the days of the voice of the 7th Angel, when he shall begin to sound the mystery of God shall be finished, as he hath declared to his servants the Prophets, see Chap. 10.7. Not that all should be finished when he shall begin to sound; for in that there is a beginning it implieth a continuance; And it is said also that in the days of the voice etc. the mystery of God shall be finished: Now how many days the voice of this sounding shall continue it is not easily determined, being only held forth in the plural number without limitation: But this is certain, that when he shall begin, his sounding shall continue till the mystery of God be finished.  
Now see the first effects or what is fully concluded on, and voted in the Church, and by the four and twenty Elders when the 7th Angel begun to sound Chap. 11.15, 16, 17, 18, 19 And it evidently appeareth, that the Kingdoms of this world shall certainly become the Kingdoms of our Lord, and of his Christ, and he shall (thenceforth) reign for ever and ever. For which there is thanks rendered by the holy Elders, because he had taken to him his great power, and had reigned, and how, the nations were angry, etc. see and read the verses, for they do concern us if we be christians indeed, and not in show only, and that in these days, and for our great comfort and encouragement in the ways of God, they are held forth to us. For hath he not begun, hath he not already taken to himself even his great power, and hath reigned amongst us; Hath he not given a bannor to them that fear him, Psal. 60.4. Hath he not begun, and shall he not make an end, 1 Sam. 3.12. Hath he not already whet his glittering sword, and hath not his hand already taken hold of vengeance; And shall he not fully recompense his adversaries, and repay them that hate him, see Deuter. 32.40, 41, 42, 43. And hath he not owned this nation, yea even this of England, and that as first, yea and also above others, yea even any nation now under Heaven; And that for his own cause sake, though not for our worthiness, but for respect to his name, the which through his grace was owned by us against his adversaries; Yea and that by a strong hand, and a stretched out arm, many a time giving victory to a few against their double number, and that to weak and despised one's against the strong and potent, and that beyond our hopes and expectations, or the fears of our adversaries, and that by sea and land. And why should we think that he will repent him for his choice of us before any nation now under heaven. The Apostle telleth us his gifts and callings are without repentance, Rom. 11.29. And though he will oblitterate the names of such out of his book of life (as he said unto Moses) who sin against him (Exod. 32.32, 33.) yet he will be merciful unto his land and to his people. And therefore he saith: Rejoice oh ye nations with his people, for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful to his land and people, see Deut. 32.43. And of this we may be confident that he that hath begun will certainly make an end, before he break off from us whom he hath owned as a peculiar people in a national way, and that above any nation under heaven, as once he did to Israel of old. And will bring us to rest and settlement in spite of all opposers, either foreign or domestic. And he will give victory on the Lamb's side, together with them who are the called, & chosen and faithful. His heart is towards the governors of Israel, who have jeoparded their lives (to maintain his cause) upon the high places of the field; with Zebulon and Napthali, see Judges 5.9.18. for they offered themselves willingly amongst the people, and have not loved their lives even unto the death, Rev. 12.11. And therefore rejoice ye heavens (that is to say ye Churches, militant and triumphant) and ye that dwell in them, but woe to the inhabitants of the earth, and of the Sea; (that is to the world) for the Devil is come down amongst you, having great wrath, because he knoweth that he hath but a short time, vers. 12. to wit, till he must be enclosed in the bottomless pit, that he shall not deceive the nations any more till a thousand years shall be fulfilled, see Rev. 20.1, 2, 3. Yea woe unto the world because of offences, for (though) it must needs be that offences shall come, yet woe to that man by whom the offence cometh, see Mat. 18.7. Doubtless it hath ever been dangerous to give any offence either to Jew, or Gentile, or to the Church of God, see 1 Cor. 10.32. but much more now in these latter days wherein the Lord hath begun to avenge his Elect, who cry unto him day and night, for now he hath begun, he will certainly hold on, and avenge them speedily, as hath been proved before, Luke 18.7, 8. And therefore it is the advice of our blessed Saviour, to take heed that we despise not one of those little ones, yea one of the least of those little ones that believe in him, and the reason is rendered, because that in heaven there Angels do always behold the face of their Father which is in Heaven; For they are all ministering spirits sent forth for the good of them who shall be heirs of salvation; and will readily accomplish what the will of God shall require them to do. For they always behold his face to know his will concerning his servants, that they might accomplish it concerning all his Elect over whom they have Charge, see Matth. 18.10. Mark 9.42. Heb. 1.14. Psal. 103.20.  
Now if it be so much danger to offend but one of the least of those little ones, that believe in Christ, as that it were better for him that a millstone were hanged about his neck, and that he were cast into the depth of the Sea, etc. How dangerous is it to offend his Ambassadors that are sent unto us in the name of the Lord, for the good of our souls; Is it not said, He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me; And he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me; But how few is there in these our days that regard these words, or at least so regard them as to caution them as they ought in these respects. Are not the words of men in authority as Magistrates and Officers, and masters much more regarded than these words of Christ. They that are under command, under any authority, either civil or military, will quickly say we are so commanded, and we must obey else it will be worse for us, we shall be turned out of office, or out of our service, or places else, or those our superiors will be offended with us, and for such like reasons which in such cases are good and wise, and but our duty, but how few is there that are so wisely subservient to the commands of God, and of our Lord Jesus Christ, and to take his counsels and admonitions, and lay them to heart, and own them as a rule for regulation of all their ways. But if you please to read with seriousness of spirit, but this little Treatise, you will easily perceive how much we are short of obedience, and subserviency to the commands of Christ, yea even the best of us all, and so what need there is to make it our business to endeavour a redress, what in us lieth, in our places and callings, and to provoke one another to love and good works which are so much wanting. And for this end I have directed it to you who are in highest authority, though I therein speak not to you only, but to all that are or profess themselves to be christians indeed, & not in show only: that you & all such might encourage and induce what in them lieth to a cordial uniformity of hearts and affections in the ways of God. For though it is a thing that cannot possibly be compelled to by humane authority, yet it much conduceth and helpeth forward when the eyes of authority are bend that ways. The encouragement of authority in well doing, is a strong inducement to the doing of it. And so is likewise their own example no less available with ingenious spirits, see 1 Pet. 2.14. The Lord grant that you may make it your business when you come to deal in matters of religion. To accord our differences as much as may be, and to settle peace both in Church and state, what in you lieth; And in so doing the Lord will assist you and bless your endeavours for the good of these nations to all posterities: which is the earnest desire of  
Your Cordial Subject Ellis Bradshaw.   

I Desire the Reader to mend these Erratats following, and to make the residue sense in the reading, to wit. Page 6. line 4. for on read or. Page 8. line 30. for state read save. Page 13. line 26, for smite them hand, read smite them with the hand. Page 31. line 4, for consecrate read consociate, and line 26. for hear read heavens,   

A CORDIAL-MEDIATOR, FOR Accordance of Brethren that are of different Judgements, and ways 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 discourse, 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 another, 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 walk in the light, as to have fellowship one with another. So as the blood of Jesus 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 walk in darkness, we lie and do not the truth. See vers. 6 And if we walk in the light we have fellowship one with another; etc. So that we cannot demonstrate that we have fellowship with God and the Lord Je●us Christ, unless 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 demonstrate that we are in the light, nor that we love God, unless 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 darkness, and walketh in darkness, and knoweth not whither he goeth. And if a man say I love God, and hateth his brother he is a liar, 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 commandments unless 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, Leu. 19.18. thou shalt not avenge nor bear any grudge against the children of thy people, but then shalt love thy neighbour as thyself.  
2. It is also the command of our Lord Jesus Christ, Mat. 22.19. & Luke 10.27, 28. where the command is expressed. This do 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 commandment that ye love one another, as I have loved you, See ver. 12. And see also John 13 34. A new commandment 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 commandment 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 regard it is backed with such an example, to wit, the example of Christ, who in his own person hath exemplified it to us and commandeth 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 mark to aim at as the mark 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 attainment than 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 commandment that we should believe on the name of his son Jesus Christ, and love one another as he gave us commandment.  
5. It is like unto that first and great commandment, to wit. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. See Mat. 23.37, 38, 39, 40. & Deut. 6.5, 6, 7, 8, 9, etc. For upon these two commandments hang all the Law and the Prophets.  
6. The end of the commandment is l●ve out of a pure heart, and of a good conscience and of faith unfeigned, (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 days 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 only, but in deed and in truth. 1 John 5.18.  
8. And the Apostle John seriously exhorteth us to it, showing 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 expressly 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 express command to love one another; and the essential and efficient work of the Spirit of God for it both cometh of God, and God is love. And in regard that the end of the commandment is love, etc. And that the whole Law, to wit, that respects our neighbour is fulfilled in this, to wit. Thou shalt love thy neighbour as thyself, and that this is that second great commandment, and so like the first; as that he that loveth not his brother whom he hath seen, cannot love God whom he hath not seen. Nor manifest himself to be his Disciple, nor indeed a true Christian, See 1 John 4.20. & Ch. 3.14, 15, 16, 17, 18, 19, etc.  
Then it necessarily followeth that such who are Christians indeed and expect to be so accepted and accounted of either with God or men, aught to account themselves most chief 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 duties are inferior, 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 hypocrisy; and how can we possibly excuse ourselves from the same charge, if by our strive and contests about inferior outward circumstantial matters and things of God, as Sacramental matters and ways of government and ministration?  
We neglect and hinder the growth of love and so of faith likewise which are the two essencialls and only infallible marks of our Christianity; And on the contrary part do 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 untoward children who part themselves into various paths till they are be wildred and lose one another and some themselves and their poor souls. And considering also that all the ordinances of God, and the ways 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 inferior commandments in the moral 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 ways and means of grace. Are all but given and held forth to us through the necessary means, for this necessary end, to wit, The producing of love out of a pure heart, and of a good conscience, and of faith unfeigned. 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 natural fruit which is included in it, and cannot possibly be separated from it; See 1 Cor. 13.  
Then without all question or peradventure we quite pervert the end of all the commandments and means of grace that God hath appointed at least so far forth as we use them so as hath been said before; Making his commandments void, and of none effect in ourselves or others, through our own traditions, for we thereby hinder both ourselves and others from acquiring to the end of the holy commandments 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 indeed, in the sight of God, both do and will assent with me thus fare at least: and that they will agree to endeavour the acquirement of this blessed end, as in duty they are bound.  
I shall further propose those means and ways which as I conceive 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 commandment, in the keeping whereof, there is great reward.  
1. Then I desire as accounting it our duty, and the natural 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 justify, and own, and endeavour to practice but that we might do 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 fellowship one with another, and each with any, both in public and private, and that in all God's ordinances, so as love requireth: so fare 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 together 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 Ministers 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 mutual comfort and edification, where ourselves 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 business.  
4. And not only so as but barely to partake of the outward ordinances; But that each and all that in the judgement of charity 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 practical manner in all these respects or in any other, as we do with brethren that are of the same judgement and society with us, as accounting it our duty both to watch over, and to exhort, reproove, admonish, comfort, restore and relieve; and all such duties as need requireth in a brotherly way for his good and comfort, as we ourselves would also be dealt with in the like case, for our soul's health and benefit any ways.  
Reas. For this we are comm●nded, Do to all men as ye would they should do 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 feet, (the body walketh slowly if it wanteth feet, 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 exhorted to make straight paths for our feet, lest that which halteth be turned out of the way, which should rather be healed: I wish this text were better understood than 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 straight paths made for their feet, then turned out of the way to the Kingdom of Christ.  
5. That the doors 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 evil ways and sowing pillows under all arm holes, healing their wounds slightly, and preaching peace, when there is manifestly no peace, and that for their own destruction.  
Reas. For if the doors of Discipline and Christian communion should shut out any of the elect of God, either from hearing of the word or Church communion for their soul's health; or that they should be offended through the Church's default, and scattered abroad, yea whither they be weak or strong, See (Ezek. 34) they ought not to be thrust with the side or shoulder, nor pushed with horns, But the diseased should be strengthened, and the sick healed, and that which is broken, bound up; and that which is driven away, brought home again; 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 shepherd 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 shepherds, 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 walk, 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 itself naucious and so unsavoury in their conceit as that they will not come near it, but abhor and loathe 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 shepherd do not search his sheep, and seek them out; as Ezek. 34.11, 12, 13, 14, 15, 16, etc. And to this end it was least the Apostle Paul should make himself naucious and unsavoury 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 win 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 own profit, but the profit of others, that they might be saved, etc. 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 souls 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 savoury, in offensive carriage, not only towards brethren, but even towards them that are without and at enmity with us! and how needful it is even in these our days, for engaging brethren unto such carriage one towards another, how true is that prophecy, that the love of many shall wax cold, because iniquity shall be increased, yet it is not said, that the love of all shall wax cold, for some doubtless shall continue to the end and so be saved. But oh how far are we off in these days from those commands of Christ! Luke 6.35. to wit, But love ye your enemies, and do good, and lend, looking for nothing again, and your reward shall be great in heaven, and ye shall be the children of the highest, for he is kind unto the unkind, and to the evil; But oh how little kindness is in these days shown even unto the good. But suppose there be some love and kindness shown 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 fare are we off from obeying those Important commands of Christ, verse 27, 28, 29, 30, 31. To love our enemies and bless them that curse us, and pray for them that despitefully use us, and persecute us, etc. when we cannot love our brethren nor pray for them, so cordially as we ought, and only because they are led and engaged through difference of Judgement to vary from us in respect of Church-government and Discipline, and in some outward ways 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 proved to be therefore heretics, because their different Judgements are only about inferior matters and circumstantials, by any party, and therefore ought not to be rejected upon such accounts, nor separated from, but invited to communion in any ordinance state only, in case when known to be under some scandalous sin. All such I say, as are known to be Godly and worshippers of God, and so in the Judgement of charity, of the mystical 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 lattitude of love, is the most Christian. So is the greatest lattitude of charity also, for love and charity are the very same inseparable 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 before this admittance, & brotherly fellowship can be made tolerable to all the several parties; Is, that this admittance and receiving one another as love requireth, might not be accounted as a sin or scandal 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 mystical body, yea whether they be, or be not for the present joined with a●y particular body, one more than others, because some there are who through desire of correspondency with all, or any, so far as lawful, 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 Judgements or ways are matters of difference amongst the godly: there being Godly men of various ●udgments in such respects, whose ways and practices are accordingly; and this being granted and declared accordingly, this end intended, is half obtained. And this I dare undertake that all this is no more than these commands require, as necessary duties for exemplification of our true Christianity; and that ought to be performed by all the Saints unto all their brethren: as much as in them lieth, as the providence of God shall give them abilities and opportunities.  
But least any should think me to intent the exalting of some one way, and to desparage others, as being partially engaged, and so through prejudicated 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 do I much doubt but to make it good against all objections that can be offered on the other part, and to remove the scruples that may arise in the consciences of any that is a truly rational conscientious 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 fundamentals; were also one in all other respects, yet it is my opinion, that these divisions are of the hand of God, who many times worketh by contrary means; and yet by his wise ordering of the events of things, the effect and product is the better and sweeter, and the reuniting so much the stronger, as I shall instance in some particulars: First, you know it is the saying of Christ, that a Nation, or Kingdom divided against itself cannot stand, and therefore as it is also the policy of men to divide as much as possible where they desire to reign; Even so I say, who knoweth but the Lord hath purposely divided us, lest we should have established some Arbitrary government according to the will of man, purposely to stop our settlement, and to weary us out, with our strive and contests amongst ourselves; both to weaken our power, and conceits of our own wisdom: and to discover our folly and humble us, that so he himself may have dominion over us, and be our only 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 prophecy, Isa. 2: 11, 12. & ver. 17. to wit. The pride ●f men shall be brought low, and the haughtiness 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 ourselves, That perhaps we are parted asunder for a season that we might receive 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 naturalness of our love, See Philip. 2.20. & 2 Con. 8.8. & 24. verses. And that those that are approved such might be made known, for this is one express end wherefore there must be divisions amongst us, See 1 Cor. 11.18, 19 And the truth is, it hath much proved already the unnaturalness of our love, but very little of naturalness; For what great proof of our naturalness in love can it be, to express 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 evil of us, and are so far our enemies as they would persecute and destroy us; this is thanks worthy and will indeed prove, and demonstrate the naturalness of our love, yea even to the very consciences of our enemies; and be the greatest means to turn their hearts, and win their affection's, and convince them of their sin in being our enemies & speaking evil of us, and so to reunite us by an inseparable bond of love and unity, that can never be broken or such whoever upon whom it taketh not this effect, it will heap cole● of fire upon their heads, and the Lord shall reward and recompense us, If we for our parts shall perform our duties, (See also 1 Pet. 2.19, 20, 21, 22, 23, 24, 25.) by owning them as we ought.  
And again, By means of these divisions and contests there is much more light and knowledge held forth, then could possibly have had occasion to be known, or so much as discussed amongst us; but we should have gone blindly to work, in all or most of these things contested about, in comparison of what is now made manifest, both in respect of the temper of men's spirits which is discovered by their actings, and the danger we were likely to have fallen into, through Lordly and ridged arbitrary actings, in imposing upon men's 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. Read these two verses and you will know what I mean; For by these devisions and strive many are provoked to a holy emulation, yea to emulate one another in holiness and righteousness.  
And thus as the Apostle saith, The foolishness of God is wiser than men, and the weakness of God is stronger than men. Yea even thus, he catcheth the wise in their own craftiness, 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 rejoice, because this wisdom descendeth not from above, but is earthly, sensual, 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 perish, foolish, weward, wilful & stubborn children, to divide us that he might unite us, to let us quarrel, and strive, and fight in a spiritual sense, purposely to unite us the more strongly, and to prove the naturalness of our love and brotherhood, and our wisdom, and temper, and strength what it is, that we might know it ourselves, even our own weakness and folly, and that we are as yet but children, and unfit for government, or to Reign as Kings: as the Apostle speaketh.  
Reas. For it is hereby manifest to us, by the practices of all, of every division of us, that we would be partial 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 fundamentals. And so would necessi●ate and enforce them to a compliance and conformity to our own particular principles, and practices, or else they must not expect any love, or favour, or kindness, or help, or encouragement 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 several parties have some of them at least been guilty of blood through their zeal and malignity 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 justify, that this sort of zeal is not according to knowledge, nor according to love and Christianity, and so by consequence not according to Christ Jesus, who was so fare off from shedding the blood of his brethren (though they were enemies in their minds through wicked works) that he laid down his life, and shed his own blood for them. And even so ought we to be also ready even to lay down 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 cannot be spoken to, nor accounted (strong men, nor men at age, nor as yet at years of discretion) but as unto babes in Christ, who must therefore be kept as under tutors and governor's till the time appointed of the Father.  
And though it is a promise which we do and aught to expect, and to comfort one another with, that the Kingdom of Christ shall come with power, and that it is also justly to be expected to be near 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 enjoy 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 only defensive whiles it is increasing and growing within us by the force and power of the Spirit of God, nor is it lawful to say that this temper of spirit cometh of God; it is not the persuasion of him that calleth us, to go about to enforce conformity to our own principles, and to impose them by force upon our dear brethren that are contrary minded; but this is certainly of that spirit 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, less or more in any party of us.  
Let us therefore judge in ourselves, whether we are any of us yet, come to years of discretion suitable for government, whiles we are so partial in our own cause and principles; shall he that hateth right, govern; saith the Scripture. Nay, if the power and Kingdom be already in the hand of Christ, and he giveth it to whomsoever he pleaseth, can we expect to have it while in such a temper of spirit. Nay, may we not rather expect that wise servants, shall have the rule and government over such lewd sons, that can never agree but are ready to by't and devour 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 ourselves 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 razor; And this kind of smiting is too too frequent and common amongst us, and showeth clearly 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 ourselves, 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 near at hand. And therefore let us be exhorted by the Apostle, Speak not evil one of another brethren, etc. 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 applied to our souls and consciences till they reply to do 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 concerns us in these latter days.  
And take notice of one thing, if we be indeed the people of God, we shall never ride on prosperously, but in the ways of truth of meekness and of righteousness, See Psal. 45 for we must not prosper, but in the same way and manner that Christ hath led us, for this Psalm is a prophecy concerning Christ and his Kingdom, who will not own us but in the same paths that he hath trod before us; Read it and compare it with our ways 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 filthiness! (Pro. 30.12.14.) that is so fare contrary unto brotherly love, and meekness, and of truth, and righteousness. 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 wisdom that cometh from above, which is pure indeed and word, yea peaceable and gentle, full of mercy and of good fruits, without grudging, & without hypocrisy, seeing the fruit of righteousness 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 peacemakers, Mat. 5. See there and consider to what sorts of people those 9 sorts of blessings do properly belong; and whether there be any of them proper for such kind of postures of spirit, as many of us are found in this our generation of Christianity.  
The Apostle James telleth us plainly (Ch. 1.26.) That if any man amongst us seem to be religious, and refraineth not his tongue, but deceiveth his own heart, this man's religion is vain. And the same Apostle also Chap. 4.11. Speak not evil one of another brethren, he that speaketh evil of his brother and judgeth his brother, speaketh evil of the Law, and judgeth the Law, etc.  
And the reason is manifest because the Law forbiddeth it, and commandeth love which is quite contradicted and judged by us, when we speak evil 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 speak evil, 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 worse part, in the evil part, and whispering it out to the desparagement one of another, by reaches, and jeers, and reproaches, even running descant upon the faults or failings, and weaknesses one of another most inharmoniously, and maliciously, making it the most part of our discourse, and esteeming them best company who could cast forth the purest jeers and reaches against our brethren of any contrary 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 believe 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 Angels do always 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 believe in Christ hath an Angel of God, (as it were) standing before God, in a continual readiness to execute his commands in their behalf, so that it were better for a man that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea, etc. And therefore woe unto the world because of offences, etc. See ver. 6, 7, 8, 9 And it is certain 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 myself as well as others under this guilt, and have been rebuked and chastened of the Lord for such things, and therefore dare not Justify myself 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 do not repent. Will a father suffer his children to wrong, and by't, and devour one another, nay his little ones especially, and not whip them for it. And as a father pitieth his children, so the Lord pitieth them that fear him. Psal. 103.13.  
Object. But it will be objected, that this is so main 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 contradiory to the receiving of any to communicate with them in the Sacrament of the Lords Supper, unless they be known to be of their own way: and especially strangers, who ordinarily get letters of recommendations for this very purpose, or else they are not? admitted. And if every Minister or member of a Church, might bring in a stranger, merely 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 discipline 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 known to be Godly, are admitted to the Sacrament, nor the doors of fellowship straitened on purpose, to keep any of them out from any ordinance but to keep out those who are scandalous or ignorant, and that chief for their own good.  
2. I answer, That I do not propose it, that any should be admitted, 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 turn the grace of God into wantonness, and lasciviousness, and denying the only Lord God, and our Lord Jesus Christ, See Judas 4. I do not move to the receiving of any, but that are known to be Godly, of what ever form or Church or way.  
3. I do not move that every one might have liberty to invite another, but those that are known and approved to be Godly, and judicious; For the younger sort of professors cannot be thought able to discern, being but beginners; But such are not fit to be accounted Ministers, nor bear 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 own 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 guiltless.  
Object. But it will be objected that it is a main principle in Church-pollicy, to admit none that are not polliticially incorporated into some Church or other, and that are willing to submit and engage to the discipline thereof.  
Answ. 1. I answer, It is true, that it is an old and main principle in Church policy, but I for my part could never learn from what Scripture ground it could be proved lawful.  
Answ. 2. But am, and always have been against it in my Judgement, since I first knew it to be their principle and practice, but shall be glad if any will inform me how it can be lawful considering the precedent grounds of this discourse, and most especially 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 do not receive one another to the outward ordinances and Christian communion, which are all the glory that we can received and admit them too, how do we follow Christ who hath received us to the glory of God the Father? which is the highest and greatest glory that he himself can have. And this his love to us hath engaged him to, when as yet we were sinners.  
And it always looked so like to the practice of Diotrephes, who loved to have the pre-eminence, and received not the Apostle John, nor the brethren, etc. Insomuch that these principles in my opinion engaged in a great measure to the very same practice, for if the Apostle John, yea or Christ himself should come amongst us as so he doth sometimes in his members, he could not be received till he first conform himself, both in judgement and practice, or profess so at least, and also engage to submit to the discipline, and so be under those who are all under him, else he must not communicate.  
But this I dare affirm, and have always 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 merely invented to engage or enforce men to their own principles, and practices, whether their judgements be convinced of the lawfulness thereof, yea or no, the which is not Christian, it is not doing by our brethren, as we would that they should do unto us in the like case.  
Object. But it will be said, if they be not incorporated with us, and engage to the government of the Church, we have no power to exercise any authoritative discipline over them, nor do we account ourselves engaged to it.  
Answ. I answer, The Church hath as much power from Christ, and is as much engaged in duty to exercise it over any that is called a brother, and owned as a brother, as if they were engaged and incorporated with them in the same Church, and this aught 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 denied, but we ought to love and not hate our brother in our heart, but we cannot show that we love him, if we do not rebuke him, but suffer sin upon him; And therefore it is said, thou shalt in any wise rebuke him, which implieth that no excuse must serve our turn, as that he is not of our Church, or way, etc. or it belongeth to the Church he is of to deal with him this will not serve to show our love to him, but rather that we hate him, See Leu. 19.17. So that all the injunctions that lie upon us, that engage us to any duty to our brethren of the same Church, lie as clearly upon us, from this duty of love to be exercised unto all, or any whomsoever, that we account a brother so fare forth as we have ability, and opportunity, yea though in some respects because of differences in judgements, and ways they be really our enemies.  
Object. But it will yet be objected that we have nothing to do with the members of other Churches in respect of discipline and government, but it belongeth wholly unto them to admonish, rebuke, suspend, and excommunicate as need shall require, and if they do it not, it is their sin.  
Answ. To which I answer, It is their sin if they do it not, when they see cause for it. But if they do 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 do it, as to him and them, as after admonition 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 do.  
Object. But it will yet be objected that suppose they be not as yet of any Church, nor will not engage 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 known as such, and be admitted to all the ordinances. And where he is admitted in any or many Churches he is also subject to the discipline thereof, and cannot avoid it if he would, for he cannot avoid the Judgement of Christ, where ever he dwelleth, or removeth, and if he stay amongst them they may and aught to deal with him according as they do with brethren, and it will be as authoritative by the power of Christ as if he were a joint member. For Christ will make good, and approve, and bless 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 joined with any Church, save only in love, and private communion, and that cannot yet resolve to be joined to any but the body-misticall. And that because their judgements are contrary to some or other of each of their principles; and this principle last named is one of the greatest obstructions to their coming in of any that I know of, being not grounded on Scripture but on mere humane policy, 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 join 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 reconcilement, that so they might join, ●●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 inferior matters.  
Reas. For by means of fellowship one with another. The Spirit of God co-operating amongst us would bring us all to the same judgement, whereas whilst our judgements are different, it much cooleth and interposeth and obstructeth our love and cordial respects one to another, and many times produceth evil-speaking, and reproaches, and disdaining one of another, through our natural infirmities, which is not a means 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 experience, besides what we know from Scripture.  
Object. We shall not deny (some will say) to own such for brethren 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 administered, and how then can we communicate with them, 〈◊〉 were that less 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, do administer it promiscuously, but there is care taken that is be not administered to the ignorant or scandalous, or to such as make not some profession or other of the Christian religion, less or more, either in truth or hypocrisy. And suppose they minister Godly, that is, of larger principles for admittance than 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 aught to own him, and if occasion serve, communicate with him and the charge will lie at his own door, if he be in fault, and not at all on us who do 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 Minister to partake with him; and it is he that administereth 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 own him as a Christian whilst 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 Minister be in conscience bond 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 examine themselves, and to know the danger in case they receive unworthily?  
Let any Christian judge whether this were not too heavy a task for a Godly Minister and in such a case whether it might not serve to admonish them all in public, to take care how they tempt God in meddling with his ordinances, in such respects, before they know how to examine themselves, that so they may come preparedly, and discern the Lords Body, and so not eat and drink 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 trial and examination, before he may lawfully administer the Sacrament, let wise men judge, whether the judgement of charity will engage them to so heavy a task before 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 himself, 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 lieth, and advise them for their good.  
But as for him what more can he do in such a case, doth not charity bind him to communicate with them, knowing nothing to the contrary but that they are suitable 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 less then that there must be an ingredient of charity visible in us in all our actings and administrations, that we undertake in the name of God for edification, now charity suffereth long, and is kind, it envieth not, it thinketh not evil, it beareth all things, believeth 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 useless, and unprofitable, for edifying of the Church, if this be wanting as a chief ingredient for savouring, and relishing, and seasoning of them, it being as salt for seasoning and relishing all unsavoury meats which else are naucious and unfit for food for our natural bodies, See 1 Cor. 13. & Mat. 5.13. & see Coloss. 4.6. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man, See also Mark 9.49, 50. & Leu. 2.13. By salt can be nothing else meant but a cordial affection of love or charity, and that held forth in visibillity for savouring all out actings and ministrations in the name of God.  
For if such who are the only salt of the earth do not keep themselves savoury, but become naucious and unsavoury to those whom they ought to season; how shall they ever season them, having 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 hear them. For how shall they enlighten the world or salt or season them? In case they will not come near them; because they have made themselves unsavoury as to them at least in their apprehensions, though they be not so in themselves? for by that means they put themselves 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 wisdom, and aught to be ours, and wherein we fail of this and walk by some other rule, we are doubtless so fare off from the ways of God, and the wisdom 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 balance of the Sanctuary, and see if they will not more than 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 judgements 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 justify, such in their male administrations, by our communicating with them our practice being publicly known, to be the contrary in our own societies.  
And consider also, whether this is not the likeliest and nearest way to a full Accordance, and reconcilement in all our differences that are amongst us. And whether keeping separate and at a distance can in any possibility 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 fear ariseth in the hearts of many: That their brethren of other Judgements and ways from them are so stiff spirited, and so malignant towards us, that if we should invite them to communion, and show them never so much love and respect, they would not hear us nor accept our motion, but despise our offer and invitement, and it may be take it as though we were convinced that our ways are not good, and that we are ready to forsake them upon that account, and to join with them, and approve of their ways as better than ours, the which we are unwilling they should think of us, till it be so indeed.  
Answ. To this I answer, We must and aught to do our duty to them whom we account brethren, what ever they think, 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 speak of peace to our brethren, they are bend for war.  
But if our brethren take it in the evil part, and despise our motion and invitement, the fault is theirs in the sight of God, and if they be stiff spirited and malignant against us, let us take care that we give them no cause, but do our best endeavour to remove all stumbling blocks, and offences that are on our parts, and the Lord will bless us and hear our prayers, and reward our work, and labour of love that we have showed to his name, and for aught we know he may turn their hearts to be otherwise minded, than we expect, It may be our stiffness hath been a cause of theirs, and theirs of ours. And so likewise may our yielding and holding forth of love and condescension provoke them to do the like.  
And therefore let no excuses re●ard or hinder our speedy endeavours for mutual Accordance. But let us make i● our business, and that as a matter of greatest importance, and concernment to us, yea as a matter of life and death, lest the Lord cometh and findeth us smiting our fellow servants, etc.  
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 after command? and shall we think it needless in this frozen age? Nay, Did he make it his business, when he was ready to leave them, and to give it forth chiefly as his will and testament, and shall not we think it worthy to be made as our business, and that of greatest concernment 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 business; And yet if I seem to repeat and fall on again with the same Scriptures, it is to press them further. Consider therefore thus saith the Lord, A new commandment 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 commandment of Christ to all such as are, and would be accounted, and known 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 another.  
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 another.  
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 commandment that ye love one another as I have loved you, And how is that? See vers. 15. Greater love hath no man then this, that a man lay down his life for his friends.  
And that this is the true and proper meaning of Christ without any mystical dark sense. 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 loved none 〈◊〉 him. And certain it is, that though he love● them all; yet he loved John with a more peculiar transcendent affection, than any of t●e rest, and chief 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 took 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 bend to the pressing and inculcating, and communication of the doctrine of love, unto their brethren.  
2 Con. And that they whomsoever that cannot cordially embrace, and receive this doctrine, are not cordially embraced and received of Christ, and that in respect of the measure of our cordiallity.  
3 Con. Look how much more cordially we embrace and receive 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 world's 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 murderer, and we know that no murderer hath eternal 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 command 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 commandments, and do those things that please him, nor that we know God, or dwell in him, and he in us, nor that we shall have boldness in the day of judgement, neither can our fear that hath torment in it be cast out, nor can we prove ourselves to be true men, but liars, because it is impossible that he who loveth not his brother whom he hath seen, should love God whom he hath not seen. And this commandment 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 also 1 Tim. 1.5. Now the end of the commandment is love out of a pure heart, and a good conscience, and faith unfeigned.  
And why is this called the end of the commandement? 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 neighbours as ourselves.  
And again, Because if this love be in us in perfection as it ought, the natural product of it will be suitable both in respect of our duties to God, and to our neighbours, for love worketh no evil against our neighbours, much less 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 brother that so we may know whom we ought to love with so vast and boundless an affection, as that for their sakes if need so require 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 show whom we ought to account as brethren, and such to whom we own this measure and manner of love. And secondly, I shall show whom we ought to account our neighbours, and we ought to love them.  
1. All such aught 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 do not live in any scandalous known sin, nor do not hold and maintain any manifest convicted error after due admonition, nor are not wilfully schismatical, nor imperiously proud and arrogant, and this I believe no rational 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 certainty, 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 do not properly deserve it, then through mere uncharitableness to deny such love and brotherly respect, as our duty requireth to all the brotherhood, 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 believe 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 evil, Nay, it beareth all things, believeth all things, hopeth all things, endureth all things, (See 1 Cor. 13 5.7.) Nay, it suffereth long, and is kind, etc. vers. 4. It taketh not all things in the evil part, it judgeth nothing before the time, it quencheth not the smoking flax, nor breaketh the bruised reed, and such like, many Scriptures I might produce, but these I hope are sufficient for any that understand them, and the latitude of their sense.  
3. Considering the absurd unsavouriness of judging or disowning any as brethren of whom we know so much as hath been said before of their profession and practice, 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 lose not their saltness, 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 yourselves, 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 Angels, and such other gifts reckoned up by the Apostle, (1 Cor. 15.) yet we should be so unsavoury if together with those gifts we did not exercise charity, us that we should profit nothing, nor season any of those with whom we converse, 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 do not exercise them in a way of charity, and as mixed with charity and powdered with the affection of love; the which (as salt to our corporal meat) makes it savoury and seasoning 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 sense whether it be not so as hath been said, Covet earnestly the best gifts, and yet show 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 show a manifestation of charity, or else they are all worth nothing for edifying of the Church, but like sounding brass or a tinkling cimbal, in which there is not much for the use of edifying. No No, knowledge indeed puffeth up, but it is love that edifieth, See 1 Cor. 8.1.  
But it may yet be demanded how this Scripture is to be understood, how love edifieth, considering love is an internal 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 Spiritual ministrations that are effectual for edification. It is the fountain and spring from whence doth flow forth such cordial expressions as are effectual 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 engageth us, or is the efficient cause of any expressions or ministrations, it may truly be attributed to the Spirit 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 speak unto you they are spirit and they are life. See John 6.63.  
So words that come from the Spirit are Spiritual words, they are cordial, fervent, earnest, and powerful 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 acted 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 strengthened with might by his Spirit in the inner man, that Christ may dwell in their hearts by faith, that they being rooted and grounded 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 fullness 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 complete an order. For though he ascribeth the original 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 instrumental causes whereby he works immediately, he joineth faith and love as co-operative, (and if I may so say) as co-essenciall causes of all spiritual power and strength, for working us up, and making us capable and comprehensive to be filled with all the fullness of God; for unless Christ dwelleth in our hearts by faith, and that we be rooted and grounded in love, we cannot be able to comprehend with all Saints, as vers. 18. Nor can we be filled with all the fullness of God, as ver. 19  
And consider also how no lesser measures of the Spirit, and Faith, and Love, will serve the turn to fulfil the desires and requests of the Apostle on their behalf, but that they might be filled with all the fullness 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 attainable, and that we are capable of. For he that hath bid us covet them and a●ke them, can easily give them, and make us capable 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 spiritual things, for they being invisible, as God himself cannot be seen with bodily eyes, but only through an eye of faith, And faith worketh by love, and also worketh 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 mean it) of spirituals, 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 spiritual things, but are poor, and content also to remain poor in all such respects, (See Rev. 3.7, 8.) But God hath chosen the poor of this world, rich in faith, to be heirs of his Kingdom. And David also, his eyes were upon the faithful 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 generation that maketh his choice after the same rule, to make them his associates, and companions, and delight, and his counsellors, 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 showed.  
But if it be conceived that many do in a great measure as David did, I say let us take the Apostles counsel who beseecheth in such a case, to increase more and more, (See 1 Thess. 4, 10.) which showeth that he would not have us rest content with any poor or scant measures, but to be pressing forwards, towards perfection in such respects wherein we can never go beyond the mark that is set us, and therefore it is that the Apostle biddeth, seeing we desire and are zealous of spiritual gifts, seek that we may excel to the edifying of the Church, See 1 Cor. 14, 12. From which it is evident that we may and aught to seek, that we might excel, provided it be not to make ourselves famous in the eyes of men, but that our consciences may bear us witness 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, unless our love to the Church engage us to it, and the love of Christ must as it were constrain us, as it did the Apostles, yea and even Christ himself, 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 obstruct 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 brotherly 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 believed were of one heart, and of one mind, and the success was, they had all things common.  
Now it is well known that cordial love cannot be enforced, but must be induced, we cannot cudgel it into the hearts of any; God is the Author and Fountain thereof, nor can our separation and keeping a part ever induce it, but it must be induced through loving and kind fellowship, and communion together, and therefore it is that God hath commanded fellowship.  
Consider seriously this Text of Scripture, what it clearly importeth, 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 idolatry. I speak as to wise men, judge ye what I say. The Cup of blessing which we bless, is it not the communion 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 ask you, doth not his bidding us fly from idolatry, imply that we may idolise the bread and wine, as so not only the Papists do, who account it the real body and blood of Christ, which they hear us do, and must contain till all things be restored. But when we make account as if the bread and wine after consecration or blessing of them had any virtue in them to nourish our souls to eternal life, ●hich were only left us as outward signs to be eat and drunk 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 Spiritual nourishment, But they prayed that the communion and fellowship of the mystical body might be blessed, that is to say, that their union and fellowship together might be a means 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 joints and bands having nourishment ministered, 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 walk in love as he hath loved us, and so obey his commandment and love one another, owning one another, and having fellowship one with another, and disowning none that are members 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 doubtless 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 together, till we come to be tall, and strong, so as to ask what we will, (with a joint consent) and it shall be given us, whereas whilst divided, 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, Go 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, do not expect thy gift shall be accepted, till you be agreed, you are both my sons, I cannot endure you should live at variance, come not here, do not expect to see my face till you be agreed, I will not own thee in such a posture of spirit, thy brother hath something against thee that is contrary to love, go and agree with thy brother, as I have commanded thee, and then thou art welcome; Ask and ye shall receive, seek 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 think 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 brethren ought, and as love engageth where it is cordial, and not in word, and tongue only, but indeed & in truth. Nay, how easy is it for any man to prove and that from Scripture, that whoever denyeth this Christian-fellowship with his Christian brethren is yet in darkness, and walketh in darkness, and knoweth not whither he goeth? See 1 John 1.6, 7. & Mat. 5.23, 24 & Mat. 7.7. Ye●, Dililah could say to Samson, 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 ourselves, how shall we say for shame, or how can we think that we love God, if we have not a care to keep his commandments? And can we keep his commandments and not love our brethren? or can we say we love them and cannot 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 go our ways, we are in ways that we know to be right, and they are in by ways, and are bewildered, and will not be persuaded, 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 weakness, and that we think ourselves strong, we ought rather to bear the infirmities of the weak then to please ourselves, lest our father be angry with us, and say, why did ye leave my little children, and overrun them in the dark night, whilst they cannot see but be bewildered? 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 brethren were wilful and pettish, and would go their own ways, or go none at all, they being but children No, a father will not lose his children, and danger to have them cast away, because they are weak and pettish, but will rather say, why did ye not rather turn 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 fair and in a loving way persuaded 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 showed 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 bosom with such sweet embraces and kisses of love, nor entertain us familiarly, so as to know his counsels, and his mind, and secrets, till at least we have endeavoured what in us lieth to persuade our brethren to come along with us, and that in love and meekness as a nurse useth to do with children. And when we have used the means & cannot do it, yet let us never cease to pray to our father, saying, father persuade them thou art able to do it though we cannot. The Lord persuade Japhet to dwell in the tents of Shem. And then Canaan shall be his servant. And doubtless it is already upon the hearts of many of the faithful 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 stiffness in the hearts of the people, and averseness to it, and in some of their ministers which is sad and lamentable, that the leaders of the people should cause them to err, and to remain stiff against the express 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 themselves nor their ways and judgements, but as ascribing to themselves infalibillity of Spirit as if they could not err, See 1 Cor. 13.12.  
Consider I beseech you whence this stiffeness ariseth, and whether it be not manifest that it springeth from the root of pride and self love, and conceits of our own wisdom 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 err. The case is lamentable and very dangerous, lest they that are led of them be destroyed, See Isa. 9.13, 14, 15, 16, 17. And let me say to such stiff spirited leaders of the people: If they will but look in the bottom of their hearts they shall certainly find there a root of pride, and self-love, to be the original fountain from whence this stiffness springeth and groweth up. And they cannot but know who it was that called such like men blind guides for straining out a gnat, and swallowing a camel, and for omitting of judgement, 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 place with us but make stands by the way, and are not satisfied that we go the right way, and therefore will not forward in the best and nearest paths which we know are such, and they will not be persuaded, and some are not so able, and zealous, as yet to go forward so fast as we, and shall we stay for them?  
Answ. If they be our brethren we may well stay a while to persuade them, and tell them what way our father directed us to go, and we cannot be sure ourselves that he hath so directed us, but we can easily show it them, and make it manifest. But if it be their weakness and want of zeal, 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 overrun 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 affectionate, for he being affectionately desirous of them was willing to impart, unto them not only the Gospel, but even his own soul, because they were dear unto him, and so would also Silvanus, and Timotheus whom in such respects we ought to follow, and if we will indeed press forward unto perfection, let this be our mark and then we shall not overrun our little brethren whiles they are in nonage, 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 weak, or froward, pettish, or foolish, shall we be so likewise? Do we not show ourselves 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 undeniable example of the Lord himself, how he dealt with Israel who were a stiffnecked people, and how long he suffered their manners in the wilderness, See Deut. 32.11, 12, 13, 14. How he dealt with them as an Eagle, and bore them on his wings, and lead them in the way through a desert wilderness, feeding them with oil, and milk, and butter, and honey so as they wanted nothing, neither did he leave them nor forsake them, for all their frowardness, till they first forsook 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, whilst we have so little love, and regard so little to obey his first and great commandment, wherein all the whole laws of God, and the ends of them are so clearly contained, and comprehended, so as in obeying them, we cannot choose but fulfil them all, as hath been proved at large from sacred 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 himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, 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 himself for it, and made it his business to sanctify and cleanse it, etc. And if we ought to be followers of God as dear children, and to walk in love as Christ also hath loved us, As vers. 1, 2. Then doubtless we ought also to make it our business, and our main business of all other, to present all the members of his body, the Church perfect, we being also members one of another, (See Chap. 4.25.) as a perfect and glorious Church, without spot or wrinkle, or any such thing. And to that end we must let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from us, with all malice. And be kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake, hath forgiven us, See Chap. 4.31, 32.  
The Lord open our understandings to consider, and discern how much these sacred words of truth and faithfulness, concern us all in these days of ours, for his great names sake, Amen.  
FINIS.