LOVE THE PRECIOUS OINTMENT, That flows down from the head CHRIST JESUS, to all his Members, and makes them dwell together in Unity.  Joh. 13. 34, 35. 
A New Commandment I give unto you, That ye Love one another, as I have loved you, that ye love one another: By this shall all men know that ye are my Disciples, if ye have love one to another.  Acts 4. 32. 
The multitude of them that believed, were of one heart, and of one soul.  1 Cor. 13. 4, 5. 
Charity suffereth long, and is kind, is not easily provoked, thinketh none evil.  Eph. 4. 1, 2, 3. 
Walk worthy of the vocation wherewith ye are called.  
With all Lowliness, and meekness, with long suffering, for bearing one another in Love.  
Endeavouring to keep the Unity of the Spirit in the bond of Peace.  
LONDON, Printed for John Wright at the King's Head in the Old-bailey. 1654.   

The Balm of Love, to heal divisions, and the wounds made by them, and to make the Body of Christ whole and entire for its own beauty, strength, and safety.  
THe Spouse of Christ Jesus, when she shines in Love, she is amiable in Beauty, precious in the eye of her Husband, powerful with God her Father, prosperous in her own spiritual health and vigour, and prepared for her consummate marriage in celestial glory. Her husband is God, and God is love, and God cannot but love that love which is like himself. And that he may love his Spouse for her love, when she becomes one Spirit with him, by this unity of Spirit he gives her an uniformity of love; the ointment of Christ Jesus, the Head, floweth down into all his members, and breatheth love into them; and as fare as his life goes, so fare goeth his love: therefore no love, no life in Christ Jesus. Agreeably, the beloved Disciple, and an especial Teacher of love, having showed that the New-birth brings love with life, he fitly addeth, He that loveth not, abideth in death. No wonder 
1 Joh. 3. 14 Joh. 13. 34  then, if the great Master and Lover of this Disciple, make love the mark of his true Disciples, seeing those are only Christ's true Disciples which so learn Christ, as they draw that spirit from him, which teacheth them love, and breatheth it into them.  
And surely if a son of God, by that spiritual eye which he receiveth from Christ Jesus with his Sonship, do clearly behold another son of the same father, how can he choose but love him as a brother? he cannot choose but love him for the unity that is between them; for they are one spirit, by being 
John 17. 21. 1 Cor. 12. 13. Eph. 5.  begotten of one Spirit in Christ Jesus: and as none hateth his own flesh, but cherisheth and loveth it, so none should hate his own spirit, but cherish and love it. Secondly, he should love his brother for uniformity as well as for unity there is a spiritual likeness and conformity between spiritual brethren; and commonly likeness breedeth love: they are both created unto one image, and how can a son of God but love his own likeness which he seethe in his brother? As in a glass face answereth to face, so a Saints soul answereth to the soul of a Saint; and when one sees his own shape in the other, from this likeness and harmony there must needs arise spiritual love and amity. Thirdly, if a Saint consider the excellency of a Saint, how can he choose but love him for his excellency? God is the chiefest and highest excellence, and he that most resembleth God, is therefore most excellent; Now among visible creatures, there is none that resembleth God more than a Saint, for he is a son of God, begotten to the true 
Col. 3. 10. 1 Joh. 5. 1.  image of God his Father; therefore he that loves God that begat, loves also the Sons whom God hath begotten, and the man according to Gods own heart because his goodness (the fruit of love) extends 
Ps. 16.2, 3.  not unto God, therefore he communicates it to the Saints and Sons of God that excel in virtue; as if that were the next degree to doing good unto God himself, to love, cherish, and do good to his sons and Saints: And indeed, what is a fit object of love, next to the chief and sovereign good, than a Saint, who by a derivative goodness most representeth him? God is light, and a Saint is light in the 
Eph. 5. 8  Lord; God is goodness and righteousness, and a Saint is created according to God in righteousness 
Eph. 4. 24  and true holmesse. The heart of a Saint is according to God's heart; yea, he is partaker of a Divine 
1 Sam. 13. 14. 2 Pet. 1. 4 2 Cor. 3. 18. Gal. 5. 22. Eph. 5. 9  nature and groweth in it from glory to glory. And as this Divine nature is glorious and lovely, so are the fruits of it attractively amiable, Love, joy, peace, long-suffering, goodness, faith, meekness, temperance; yea, all goodness, righteousness, and truth.  
The beauty of the body is by no means comparable with the beauty of the soul, for the beauty of the soul is the Image of God; and the glory of this Image having in it divine light, virtue, and goodness, shines in the soul with a fare higher excellence, than colour and complexion laid on the clay and earth of a fading and corruptible body: and according to this excellence the beauty of the soul is preserved to immortality, when the beauty of the body is suffered either to vanish before the body, or to lie with it in the dust, and there to die a kind of second death; neither shall it ever recover life again, but by a conjunction with the beauty of the soul: If corporal beauty have been joined with spiritual beauty, then shall it rise in a fare more excellent beauty; but if it had not with it spiritual beauty, (purity, and goodness, and fairness of soul) it shall not arise in glory and beauty, it shall not see the face of God, but it shall be sent away with ugly spirits, being itself transformed into the deformed character of a countenance weeping, and wailing, and gnashing of teeth  
If then a Saint be so lovely, and the love of a Saint is so just and reasonable, and God doth love this Love, and doth give his Saints the Spirit of love of purpose to love one another, and so this love is the mark of a Saint, a Son, and a Christian; let every Saint make himself sure of this love, and not only of the show and word of it, but of the essence and life of it. Let him love a Saint whom God loves; and love him because God loves this love of a Saint. Let him love a Saint as he loves his own safety, which is annexed to the love of the Saints: Let him love a Saint, because a Saint loves God: Let him love a Saint, because he is like himself, and because the Saint loves him. Dilige Deum tuum, dilige in Deo tuo, charum 
Claud. Mam. de statu animae Lib. 1.  tuum, Imaginem Dei tui: Ille te perinde, diligendo Deum, in Deo diligat: Love thy God, and in God love thy brother the image of God; and let thy brother, in requital, by loving God, love thee also in God.  
True Christian love will not be solitary, and fruitless; but it must bring forth peace, and be attended by it. Love is itself the fruit of the spirit, and peace is the fruit of this love; yea, love which delights 
Col. 3. 14. 15.  to be fruitful, loves this peace, because by her she communicates her other fruitfulness. It is best sowing in a calm; and, if we will believe St James, 
Jam. 3. 18.  the fruit of righteousness is best sown in peace: So Peace (the eldest daughter of Love) is a midwife to her mother, and delivers her of the rest of her children; and without her help the mother doth nothing b●t make abortions Therefore, as thou wouldst have thy love to be fruitful▪ and by her fruits profitable to the Saints; so be thou sure to have her attended by peace, that through peace with the Saints, thy love may profitably extend itself to the Saints. The unity of the spirit must be kept in the bond of peace: and indeed, with whom wilt thou keep peace, if thou wilt not keep it with those who are one spirit with thee? By one spirit are we all 
Cor. 12. 12, 13.  baptised into one body, and we be members one of another by our unity in this one body. How comely, yea, how necessary is it to the preservation and prosperity of the body, that the members of one body be at peace and unity? and how monstrous and destructive is it, when one member fights with another? That fatal sentence cannot be avoided; If 
Gal. 5. 15.  ye by't one another, ye shall be consumed one of another. But contrarily, the Kingdom of God which is peace, flourisheth by the peace of the subjects of that Kingdom; and therefore St. Paul having taught the former 
Rom. 14. 17, 18.  to the Romans, adjoineth the latter, and that with a vehemency; for he enjoins them, not barely to follow, but as it were to persecute (even with a swift and eager prosecution to run after) the things of peace; yea, he adjures the Philippians by all conlation 
Phil. 2.  in Christ, and by the fellowship of the Spirit, and by the bowels of mercy, that they be of one accord. Finally, the Son of God, our Saviour (of whom Melchisedech was a type) is the King of peace, 
Heb. 7.2.  as well as the King of righteousness; and his subjects, who will partake of his righteousness, must also partake of his peace. Christ hath made peace between God and us, even peace between Heaven and Earth; not that men being at peace above with God, should have discord below among themselves; but the peace which is begun in Heaven, must come down and dwell among his members on Earth; we must be one as he and his Father are 
Joh 17.21  one: the peace which we receive from God by Christ, we must impart each to other; yea, it must 
Col 3.15.  rule in our hearts, being called to it in one body. Accordingly as we expect peace from God through Christ, so let us hear and obey Christ commanding peace amongst ourselves: Have peace one with another, and then let us not doubt, but if the Peace of God 
Mar. 9 50.  be among us, the God of peace is also with us. Deus semper in pace est; Where spiritual and true peace is, 
Chrysol. Ser. 54.  there ever God is.  
The two excellent and powerful Graces, Love and Peace, may not be bounded by us, but by God himself, the Author and Commander of it; Him must we follow in the enlarging or straightening of it, and not go from his leading to the right hand, or to the left: where God commands love and peace we may 
Act 10. 15  not forbid them; neither whom God by sanctifying hath made fit for our peace, must we account common or unclean, and fit for separation Now 
Colos. 1 4. Eph. 4. 3. 15.  the extent and bound which God appoints for our love and peace is no less than all the Saints, even the whole Body of Christ; the bond of peace is not one 
1 Joh. 5. 1. 2 Tim. 2.22  jot shorter than the unity of the spirit. If then God have not disdained to bestow on any man his sanctifying Spirit, let not man scorn on such a one to bestow his love and peace; for he that denyeth his love and peace to that man in whom is the Spirit, he denyeth his love and peace to the spirit which is in that man: Therefore if God have gone before with his saving grace and sanctifying spirit, let us not doubt to follow God with our love and 
Docere voluit quod haec tria sibi invicem connexa sint, & coherent Deus, Christus, & Ecclesia, seu universitas credentium, adeo ut qui unum ex his vel diligat vel odiat, omnia diligat aut odiat. Ferus 1 Joh. 5.  peace. Now we know that God (according to his promise to Abraham) hath an holy seed out of all Nations, which is the Catholic and Universal Church: if then the Church be Catholic and Universal, let our love and peace be also Catholic and Universal. And to this end our affections must be enlarged, and made capable of the whole world; for he that will love a Catholic Church with a Catholic love, must not have a narrow love contracted and confined to the measure of one City, Kingdom, or nation; but extended and enlarged to the measure of all Cities, Kingdoms, and Nations, even of the whole world. If that which is to be loved be universal, the affection which loveth must not be partial: For if the love be but to a part, when it should be to the whole, this is not that Catholic love which belongs to the Catholic Church; and whatsoever title such men may take to themselves, they are not true, but counterfeit Catholics; for they have not that Catholic spirit of love which is in the true Catholic Church, and by which the Catholic Church doth love itself with a Catholic love. But such men by likelihood have a private spirit, by which they love a private part and faction, and are short of that universal spirit which loveth the universal Church with an universal love: for there is a private spirit of love as well as of faith; and it is that kind of spirit which Saint James mentioneth, 
Jam. 4. 5. & 3. 14, 15  a spirit that lusteth after envy, after Sects and divisions. But let us never rest until we get that Catholic spirit by which we may embrace the Catholic Church with a Catholic love; and then we may be assured we are not titular, but true and real Catholics. Hereby we know that we are of the truth (saith Saint John) and we shall assure our hearts before 
1 Joh. 3.19  God: And, We know that we have passed from death to life, because we love the brethren; even the brethren Ver. 14 without exception and reservation: and he that dwelleth in this general and un eserved love, God, 
1 Joh. 4.12  who is love, dwelleth in him, and he in God; And we know that we dwell in him and he in us, because he hath Ver. 13 given us his spirit, even the spirit of this Catholic and Universal love. Let no man therefore say of another, He is of such a Nation with which my Nation is at enmity; or of such a Church which professeth some differences with the Church in which I live, and therefore I will by no means have love and peace with him; but remember, that in every 
Act. 10. 35  Nation, he that feareth God and worketh righteousness is accepted of God: and therefore do thou inquire, whether this spirit of fear and holiness be in him, which those that have are accepted of God: if he be accepted of God, take heed he be not rejected of thee: It were a madness in thee for God's sake to hate one whom God loves, and for Christ's sake to to hate a member of Christ. Indeed, if he be of a Church infected with errors, thou must be wary of him, that he infect thee not with those errors; but be also wary of not hating the Spirit of Christ in a member of Christ: It is an Apostolical, and so an undeniable Inference, If ye have put on the 
Col. 3, 10.  Newman, in which is neither Greek nor Jew, Circumcision nor Uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all in all; Put on therefore (there is a binding force in this therefore) as the elect of God, holy and beloved, bowels of mercy, kindness, etc. And above all these things, put an charity, which is the bond of perfectness; and let the peace of God rule in your hearts, to which ye are called in one body.  
Let us then have love and peace with a believing Muscovite, Grecian, Aethiopian, Indian, if he be of that one body wherein Christ is all in all, and by the unity whereof we are called to love and peace; yea, from this universal peace and love may not be excluded any remnant according to the election of grace, pertaining to the body of Christ, though so-journing in the tents and territories of Rome: we may not hate the seven thousand that do not bow their knees to Baal, though dispersed among seven millions of Idolaters; we may not hate Israel, though in bondage under Pharaoh. But to the true Israel, even to the pure in heart, and those who in Christ Jesus are new creatures, and walk according to this rule, peace, and the prayers of peace, the true fruits of 
Gal. 6. 15, 16.  love do belong, the divine Apostle being herein our guide and example. And while thus we enjoy and 
Eph. 4. 16 1 Joh. 3. 14 & 4. 7.  embrace this universal love with the universal body of Christ, great is our safety; for hereby we know and may assure our hearts, that we belong to that universal body, which alone loveth itself with this univerall love. That is the truly Catholic Church, which is endued with this Catholic love; that is a living Church, which is a loving Church: We therefore embracing and exercising this Catholic love, are of the Church truly Catholic; even of that Church, which being a Church of love, is also a Church of life.  
But it is never enough to be lamented, That when Christ hath made Love the very Character and Badge of his Disciples, those that would be called Christians, that is, the Disciples of Christ, are fare from that wherein this Discipleship doth especially consist. One Apostle having named some chief Graces and Virtues, saith; but the greatest of these is love. And in another place, Above all these things put on love, which is the bond of perfectness. And another Apostle, Above all things have fervent love among yourselves. But how comes it to pass then, that when Christ and his Apostles set up love above all things, we see so many things set up above love, yea, we see love destroyed for little things, which is better than all things? Yea, when love by uniting would mutuelly preserve the Saints, they by hatred and contention will destroy both love and themselves; yet the same evil spirit that moves to this destroying by hatred and division, preserves his own Kingdom by unity And though his depraved nature be contrary to true love, yet his craft so fare overrules, or at least guides his malice, that he holds unity for our ruin, and his own preservation. But Christians, whose Divine Nature is especially made up of love, run hastily and headily into hatred and dizision; and thus do they go contrary to the Divine Nature, wherein is the virtue ●f the Dove, and the wisdom (commanded) in the Serpent. But do not those talk of Christianity, and thus walk contrary to it, merely turn Christianity into talking, and make themselves but tinkling Cymbals?  
Let true Christians seriously consider, that union in Christ their head is a stronger root of love and unity than lesser differences can be of division. It was the great Plot of Christ by the expense of his most precious Blood, to recapitulate and bring into unity under one Head those that lay scattered under sundry differences; and is it not then to counter-worke against Christ's great Plot and Mystery of Godliness, by small differences to divide those whom he hath by so dear a purchase knit together, yet (which is a high degree of this mischief) men pretend for Christianity to hate and destroy Christians, but is it not the same which in others hath been truly called Antichristian; for both this and that persecutes Christ in his members, opposeth Christ in his Doctrine, and in his main work of dispensation; let such hear Paul speaking: Where there are divisions among you, are ye not carnal, and walk as men? And indeed, is it not carnal to hate a member of Christ for that difference which he may have, and yet be a member of Christ? Is not he more to be loved for being a member of Christ then to be hated for that difference? yea if Christ do love and forgive him, how darest thou to hate him whom Christ loves? Hast thou seen any warrant in Scripture to give thee authority to hate a member of Christ who agrees with Christ by faith and love, but agrees not with thee in all thy opinions? The Scripture saith, We know but in part; and if so, thou must give every Saint these grains of allowance which the Apostle gives him. It may be the knowledge of that point wherein he differs from thee is not within his part, and thou wilt have him know beyond his part, or else thou wilt fall out with him; Is not this to fall out with a Saint for impossibilities; and which is more, is it not to fight against God in his dispensations? God is not pleased to put this knowledge within his part, and therefore thou fallest out with him; and is not thy quarrel against God also, because God hath not revealed it unto him? yea, as confident as thou art, it may be that opinion for which thou fallest out with him is not in thy part, but that which he holds is within his part; and than what a double madness is it to hate thy brother, for not maintaining that opinion which thou holdest, but knowest not to be a truth, and for that truth which thy brother knows, and therefore maintains? But if of ignorance he err in those things that are out of his part, bear with him as thou wouldst be born with, yea loved, notwithstanding that error, for this is the Law and the Prophets. It is not to be believed, that any Saint willingly would maintain a known error, and if he hold it of weakness, receive him that is weak, and not for contentions and dividing disputations; bear with him in that which is beyond his part, and he shall bear with thee in that which is beyond thy part, for there is a great number of truths which some Saints know, and others do not: yea many which none attain unto We have plain places of Scripture wherein love to all Saints is commended and commanded but none wherein hatred of Saints for lesser measures of knowledge is enjoined or approved.  
Again, the Body of Christ doth edify itself in love, therefore no love, no edification. But on the contrary, as love edifies, so hatred pulls down, and tears the building into pieces. Now what says the Scripture? Who so destroys the Temple of God, hin shall God destroy. A fearful work paid with fearful wages, Temple destruction followed with destruction of Temple destroyers. Neither is this wholly deferred to the great day, but even in this life division of Saints threatens destruction; for if ye by't one another, ye shall be consumed one of another. When these lesser differences make a division, the great Malignant puts in his wedge, and the less●r follow and serve him in this work, and both tear Saints asunder to destroy them by dividing; yea to destroy one Saint by another. A sad thing when Saints shall do the Devils works, dividing and destroying. But fare from Saints be the works and paths of the destroyer. But let them much rather do the works of God, even of that God who is Love and his work is Salvation. Let them strive to preserve each other by provoking one another to love and good works, and by being knit and linked together so fast in love, that none of these infernal Wedges and Engines may tear shem asunder. Let them walk in those saving truths to which they have attained with one mind, and one love; and if any thing besides be not yet attained to wait with mutual patience and forbearance until the same be revealed  
I know there are errors to whose owners and maintainers the Apostle allows not, God speed. But I speak not of those, but of such differences and divisions as are of a lower nature. And is not the internal unity of the Spirit a greater band of love and peace th●n difference in small ma●ters or externals, be of hatred, division, and mutual destruction? Is not such a destruction like unto this, that when two owners of a field of Corn cannot agree about the fashion of the hedge, upon this disagreement they will both agree to set the Corn on fire and destroy it? What were this but to destroy the Corn for that very thing whose main, if not only use, is to preserve it? Let Saints hear the voice and judgement of Moses (a great Saint, and who in this voice spoke as one that was designed to be the great Judge of Israel) Why sttive ye, since ye are brethren? Why tear ye the Body of Christ into pieces for the  of the body? Is not the body better than raiment? Christ hath shed his blood for his Saints, and his Spirit into the Saints to purchase love, peace, and unity for them; do not rob him of his purchase by divisions, and tearing his body asunder, lest he again cry out from Heaven, Why do you persecute me? and why do you tear me in pe ces in my members? Let us not prefer low quarrels and opinions before Christ dwelling and living in his members; what is this but to make Idols of them, and to make ourselves like those of Canaan, who sacrificed their S●ns and Daughters to their Idols; and what follows? Thus was the Land defiled with innocent blood.  
But let every men sadly and sincerely examine the matter, both as a Christian, and as a wise man: as a Christian, let him ask his Soul whether it can be the Spirit that hates and endeavours to destroy a man that hath the Spitit, certainly it is impossible, that the Spirit should hate the Spirit, or him that hath it. For the fruit of the Spirit is love, even love to all the brethren that are borne of the same Spirit. And if it be a work of the flesh, what hath a spiritual man to do with the flesh but to kill it? and not for the flesh to kill those that have the Spirit. Secondly as a wise man, who would by such division and opposition of Brethren make a gap, and open a gate for the common enemy to come in and destroy both? wherefore (to conclude) let not lesser faults or exceptions which may stand with brotherhood, dissolve brother hood; much less set Brethren to destroy one another. And if it were lawful (as it is not in Abraham's judgement, who was the Father of the faithful and told his Nephew Lot, Let us not strive, because we are brethren) yet first of all, means should be used for reconciliation and satisfaction; thus did the whole Congregation of Israel by Messengers sent to the Tribes of Reuben, Gad, and half tribe 〈◊〉 Manasseth, when they were suspected for setting up a new and forbidden kind of Worship. Lastly, fare be it from Brethren upon doubtful and disputable differences, yea doubtful breaches of Covenant, to break that plain and downright part of the Covenant; That each one of us according to our place and interest, shall endeavour that these Kingdoms may rentaine conjoined in a firm peace and union to all posterity To break a certain and clear part of the Covenant for uncertainties, is a most certain sin: Surely the breach of this peace and union is in itself a great Judgement upon the Kingdoms▪ But how great a Judgement shall he deserve, that by a breach of Oath is a cause of this Judgement? Come not into their secret, O my Soul, for cursed is their anger, and their wrath is cruel; divide them in Jacob, and scatter them in Israel; for they would divide Jacob, and by dividing scatter and destroy Israel, even our Jerusalem, compacted and knit together in both Nations by Saintship and Covenant But pray we for the union and peace of Jerusalem; let us say (and endeavour what we say) peace be within thy walls, and prosperity in thy palaces. For my Brethren and companions sake I will now say, Peace be within thee: and let all the Brethren and Companions agree in this, and say, Amen, Amen.  
FINIS.